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Clavh'8  ipeoples  Commentary 


GALATIANS,  EPHESIANS,  PHILIPPIANS, 
COLOSSIANS,  I.  and  II.  THESSALONIANS, 
I.  and  II.  TIMOTHY,  TITUS,  and  PHILEMON 


A  POPULAR  COMMENTARY  UPON  A  CRITICAL 
BASIS,  ESPECIALLY  DESIGNED  FOR  PASTORS 
AND  SUNDAY  SCHOOLS  <8><S>^<S>^<S><S><S>^^<S>^^^<8> 


V 
GEO.  W.  CLARK,  D.  D. 

Author  of  "  A  New  Harmony  of  the  Gospels,"  and  a  "  Harmony  of  the  Acts,"  etc. 


m 


PHILADELPHIA 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY 

1420  Chestnut  Street 

1903 


Copyright  1903  by  the 
American  Baptist  Publication  Society 


Published  February,  1903 


jfrom  tbc  Socfett'0  own  Press 


PREFACE 


While  in  the  Theological  Seminary  the  writer  conceived  the  idea  of  prepar- 
ing a  Commentary  on  the  Holy  Scriptures.  A  fe^Y  years  later,  engaged  as  pas- 
tor, he  was  about  to  begin  with  the  book  of  Genesis,  but  the  indications  that 
Sunday-school  instruction  would  for  some  time  center  largely  on  the  life  of 
Christ  led  him  to  prepare  an  "  English  Harmony  of  the  Gospels,"  and  a  volume 
of  Notes  on  each  of  the  four  Gospels.  Since  then  the  work  has  been  carried  on 
through  the  Acts  and  the  Epistles,  as  time  and  health  would  permit,  until  now 
the  commentary  on  the  New  Testament  nears  completion. 

Though  popular  in  form  and  based  upon  the  Common  version,  in  connection 
with  other  English  versions,  the  commentary  is  grounded  on  the  critical  text  of 
the  original.  An  underlying  critical  commentary  was  often  mentally  prepared 
as  a  basis  of  the  explanatory  notes  and  practical  remarks  which  were  intended 
to  meet  the  needs  of  many  Bible  readers  and  students  who  have  little  or  no 
knowledge  of  Greek.  In  the  volumes  on  the  Epistles  the  Improved  Bible  Union 
version  has  been  placed  parallel  with  the  Common  version  for  reference.  The 
American  Standard  Revised  version  is  also  recommended  for  consultation. 

With  the  study  of  these  sacred  Avritings  the  conviction  has  deepened  that 
they  are  the  inspired  word  of  God,  In  them  we  tind  the  thoughts  of  God  made 
actual  in  the  experience  of  "  men  who  spake  from  God,  being  moved  by  the 
Holy  Spirit."  It  has  been  a  great  privilege  to  verify  these  great  truths  in  one's 
own  experience  by  tasting  "  the  good  word  of  God  and  the  powers  of  the  age  to 
come."  May  many  who  consult  these  vohimes  enjoy  a  fresh  revelation  of 
these  great  truths  in  their  own  hearts. 

Two  more  volumes  are  in  readiness,  and  when  they  are  published,  the  whole 
will  form  a  popular  commentary  on  a  critical  basis,  uniform  in  plan  and  scope, 
upon  the  New  Testament.  It  is  a  cause  of  devout  thanksgiving  to  God  to  have 
completed  a  work  on  which  much  of  the  thought  and  Avork  of  a  lifetime  has 
been  given. 

G.  AV.  C. 

HiGHTSTOWN,  N.  J.,  Jan.  1,  1903. 


WORKS  REFERRED  TO  IN  THIS  COMMENTARY 

AND  ACCESSIBLE  TO  GENERAL  READERS 


Abbott,  Dr.  T.  K.    International  Critical  Commentary. 

Alford,  Dr.  Henry.    Critical  Commentary. 

Alexander,  Dr.  J.  Addison.    Commentary  on  the  Psalms. 

Bengel,  Dr.  J.  A.     Gnomon  of  New  Testament. 

Bernard,  Dr.  J.  H.    Cambridge  Greek  Testament,  Pastoral  Epistles. 

Boise,  Dr.  J.  R.    Epistles  of  St.  Paul  with  Critical  Notes. 

Conybeare  and  Howson.    Life  and  Epistles  of  St.  Paul. 

Dargan,  Dr.  E.  C.    Colossians,  American  Commentary. 

Denney,  James.    Thessalonians,  The  Expositor's  Bible. 

DwiGHT,  Dr.  Timothy.    Supplementary  Notes,  Meyer's  Commentary. 

EhLlCOTT,  Dr.  C.  J.     Critical  Commentary. 

Farrar,  F.  W.    Life  and  Work  of  St.  Paul. 

FiNDLAY,  G.  G.    In  Cambridge  Bible.    In  Expositor's  Bible. 

Hackett,  Dr.  H.  B.    Philemon,  American  Bible  Union. 

Harvey,  Dr.  II.    Pastoral  Epistles  and  Philemon,  American  Commentary. 

Hoyt,  Dr.  AVayland.    Gleams  from  Paul's  Prison. 

HovEY,  Dr.  a.    Galatians,  American  Commentary.    Scriptural  Divorce. 

Humphreys,  A.  E.    Pastoral  Epistles,  Cambridge  Bible. 

Huther,  Dr.  J.  E.    I.  and  II.  Timothy  and  Titus,  Meyer's  Commentary. 

Johnson,  Dr.  F.    Quotations  of  the  New  Testament  from  the  Old, 

Lange,  Dr.  J.  P.     Commentary,  translated  from  the  German, 

LiLLiE,  Dr.  John.    Thessalonians,  Bible  Union  Revision,  and  in  Lange. 

McLaren,  Dr.  A.    Colossians  and  Philemon,  Expositor's  Bible. 

Meyer,  Dr.  H.  A.  W.    Critical  Commentary,  translated  from  the  German. 

MoiTLE,  H.  C.  G.    In  Cambridge  Bible. 

Neander,  Dr.  Augustus.     Philippians,  Mrs.  H.  C.  Conant's  translation. 

Olshausen,  Dr.  H.     Biblical  Commentary,  Dr.  Kendrick's  translation. 

Perowne,  Dr.  E.  H.     Galatians,  Cambridge  Bible. 

PiDGE,  Dr.  J.  B.  GOUGH.     Philippians,  American  Commentary. 

Plummer,  Dr.  A.     Pastoral  Epistles,  Expositor's  Bible. 

Ramsay,  Prof.  W.  M.    The  Church  and  the  Roman  Empire  before  a.  d.  70. 

St.  Paul  the  Traveler  and  the  Roman  Citizen. 
Smith,  Dr.  .1.  A.    Ephesians,  American  Commentary. 
Stevens,  Prof.  W.  A.    Thessalonians,  American  Commentary. 
Stevens,  Dr.  G.  B.    Galatians,  The  Epistles  of  Paul. 
Trench,  Dr.  R.  C.    Synonyms  of  the  New  Testament. 
Turner,  Dr.  S.  H.    Galatians  and  Epliesians,  Exegetical  Commentary. 
Van  Oosterzee,  Dr.  J.  J.     Pastoral  Epistles,  Lange's  Commentary. 
Vincent,  Dr.  ^Marvin  R.    International  Critical  Commentary. 
Wiesinger,  Aug.     Philippians  and  Pastoral  Epistles,  in  Olshausen. 


INTRODUCTION 


THE  EPISTLE  TO  THE  GALATIANS 

The  genuineness  of  this  Epistle  has  generally  been  acknowledged  ever  since 
the  first-known  references  to  it  in  the  second  century.  Paul's  personality  is  so 
impressed  upon  it,  an  air  of  truthfulness  so  pervades  every  line,  as  to  repel  the 
very  thought  of  forgery.  A  comparison  with  the  other  well-authenticated  writ- 
ings of  the  apostles  and  with  the  independent  account  of  Luke  in  the  Acts,  and 
with  what  we  know  from  various  sources  of  the  character  and  circumstances  of 
the  persons  addressed,  forces  the  conclusion  that  we  have  here  a  genuine  letter 
of  the  apostle  to  the  Gentiles,  It  is  its  own  witness,  and  its  testimony  has  been 
admitted  by  even  the  most  destructive  of  modern  critics. 

This  conclusion  is  confirmed  by  external  testimony.  Polycarp,  Justin 
Martyr,  Ignatius,  and  Athenagoras,  all  of  the  second  century,  quote  or  allude  to 
this  Epistle.  It  appears  to  have  been  in  use  by  some  Gnostics  and  by  Marcion 
about  the  middle  of  the  second  century.  It  is  contained  in  the  early  Syriac  and 
Latin  versions,  implying  an  earlier  original  document  of  the  first  century.  It 
is  mentioned  in  the  Muratorian  fragment,  probably  not  later  than  A.  D.  170, 
and  was  used  by  Irenseus  toward  the  end  of  the  second  century,  and  ever  after- 
ward was  regarded  as  the  undoubted  work  of  the  Apostle  Paul  and  as  of  ca- 
nonical authority. 

THE  PERSONS  ADDRESSED. 

The  Epistle  is  addressed  to  "  the  churches  of  Galatia."  The  name  is  a 
contraction  of  Gallo  and  Grecia  {Gallogrcecia),  suggestive  of  the  Gallic  origin 
of  those  Celtic  tribes  which  came  from  the  region  north  of  the  Alps  and  west  of 
the  Rhine  into  Asia  Minor  278  B.  C,  and  of  their  mingling  with  the  Greek 
population  of  Bithynia  and  Phrygia,  and  soon  adopting  the  name  of  the  con- 
venient and  flexible  Greek  language.  These  invaders  at  first  overran  Asia 
Minor,  but  about  230  B.  c.  Attains,  king  of  Pergamos,  checked  their  ravages 
and  confined  them  within  the  central  portion  of  the  peninsula.  Still  later,  in 
189  B.  c,  they  fell  under  the  power  of  the  Eomans,  who  permitted  them  some 
self-rule  under  native  chiefs.  Thus  there  arose  in  central  Asia  Minor  an  Eastern 
Gaul,  called  by  the  Greeks,  Galatia.  Of  somewhat  uncertain  limit,  it  may  in 
general  be  said  to  have  been  bounded  north  by  Paphlagonia,  east  by  Pontus  and 
Cappadocia,  south  by  Lycaonia,  and  west  by  Phrygia  and  Bithynia.  It  had 
few  cities,  but  chief  among  them  was  Ancyra,  the  emporium  of  the  Eastern 
caravan  trade,  where  there  was  situated  a  temple  dedicated  to  the  divinity  of 
Augustus  and  Rome.     Pessinus,  another  commercial  city,  was  the  home  of  the 

V 


vi  THE  EPISTLE  TO  THE  GALATIA>'S 

worship  of  Cybele,  a  most  widely  revered  Phrygian  goddess.  Tavium,  a  third 
city,  was  a  strong  fortress  and  an  emporium  at  the  convergence  of  several  im- 
portant roads.  It  has  been  supposed  that  in  these  cities  were  gathered  "  the 
churches  of  Galatia,"  and,  as  Doctor  Lightfoot  remarks,  "  perhaps  also  at 
Juliopolis,  the  ancient  Gordium,  formerly  the  capital  of  Phrygia,  almost  equi- 
distant from  the  three  seas,  and,  from  its  central  position,  a  busy  mart."  And 
Paul  may  not  have  gone  so  far  east  as  Tavium,  The  Jews  were  numerous  in 
these  cities,  attracted  by  the  facility  of  trade,  and  under  the  Romans  they  en- 
joyed certain  immunities  and  were  permitted  to  live  according  to  their  own 
laws.i 

It  must  be  noted  here,  that  in  the  latter  part  of  the  first  century  B.  C.  the 
Romans  granted  to  the  last  of  the  vassal  Gallic  kings  territory  farther  south  and 
west,  and  at  his  death,  in  25  B.  C,  his  kingdom  was  converted  into  a  Roman 
province  under  the  name  of  Galatia.  This  province  included  Galatia  proper 
and  portions  of  Pisidia,  Phrygia,  and  Lycaonia.  Prof.  "W.  M.  Ramsay,  in  his 
"Church  in  the  Roman  Empire,"  maintains,  in  the  light  of  recent  discovery 
and  from  new  investigations,  that  the  Galatia  of  Paul's  Epistle  was  the  Roman 
province  and  the  churches  were  those  of  Derbe,  Lystra,  Iconium,  and  Antioch  of 
Pisidia,  founded  by  Paul  in  his  first  missionary  journey  (Acts  i3,  u).  This  view 
may  be  styled  the  South  Galatian  theory,  the  other  the  North  Galatian  theorj'. 

In  defense  of  the  South  Galatian  theory,  it  is  said  that  Paul  went  in  his  mis- 
sionary work  to  the  great  centers  (or  at  least  to  the  active  centers)  of  Roman 
government  and  organization  (the  sole  exception  being  Berea,  which  came  in 
his  course  incidentally),  traveling  amid  the  surroundings  of  the  first  century, 
mentioning  certain  political  divisions  that  existed  only  from  a.  D.  41  to  72,  and 
never  at  any  other  period  in  history,  and  classifying  his  newly  formed  churches 
according  to  the  recognized  divisions  of  the  Roman  Empire.  Thus  he  was  in 
the  habit  of  speaking  of  the  churches  either  by  the  name  of  the  city  in  which 
they  were  located,  or,  if  in  groups,  by  the  name  of  the  Roman  province,  unless 
"  churches  in  Galatia  "  (Gai.  i  :  2:  i  Cor.  le  :  i)  be  an  exception.  He  never  speaks 
of  unofficial  districts,  such  as  Phrygia,  Lycaonia,  Pisidia,  or  Mysia.  Moreover, 
in  the  collection  for  the  poor  saints  at  Jerusalem,  in  which  it  would  seem  that 
the  "  churches  of  Galatia  "  took  part  (i  Cor.  le  :  i),  delegates  from  the  contributing 
churches  went  with  Paul  to  carry  the  gifts  to  Jerusalem.  But  those  who  accom- 
panied Paul  (Acts  20  :  4)  included  representatives  from  southern  Galatia,  but 
none  from  northern  Galatia.  Besides,  no  passage  in  the  New  Testament  men- 
tions any  city  of  the  northern  district.  Therefore,  it  is  thought  probable  that 
the  "churches  of  Galatia"  were  Derbe,  Lystra,  Iconium,  and  the  Pisidian 
Antioch. 

The  above  view  has,  indeed,  much  to  commend  it.  But  for  strong  reasons 
the  North  Galatian  theory  has  been  held  quite  generally  by  eminent  sdiolars, 
and  is  defended  with  great  learning  and  ability  by  Dr.  J.  B.  Lightfoot  in  his 
"  Commentary  on  the  Galatians."  For  two  centuries  before  the  existence  of  the 
Roman  province  of  Galatia,  the  land  of  the  Gauls  in  central  Asia  Minor,  and  its 

•  Josephus,  "  Antiq.."  B.  XVI.  2  :  3. 


IXTRODUCTIOX 


Gallic  people,  had  been  known  throughout  the  whole  peninsula.  So  also  were 
the  names  and  the  people  of  Lyeaonia  and  Pisidia  equally  familiar  among  the 
people.  Writers  who  had  themselves  visited  these  places,  in  speaking  of  scenes 
in  which  they  had  taken  part,  would  naturally  use  the  names  with  which  they 
had  become  familiar,  and  use  such  as  would  be  distinctive.  The  churches  of 
Xorth  Galatia  would  be  best  distinguished  from  those  of  the  south  by  their  popu- 
lar and  familiar  name,  Galatians.  How  natural  for  Paul  thus  to  distinguish 
them!  To  the  same  eflfect  is  the  fervent  exclamation,  "O  foolish  Galatians " 
(Gal.  3 :  1),  in  wliich  the  apostle  would  naturally  use  the  popular  and  familiar 
name  to  which  he  had  been  accustomed  in  their  own  country.  Again,  analogy 
is  strongly  in  favor  of  the  popular  use  of  the  term.  Mysia,  Phrygia,  Pisidia, 
are  all  "geographical  expressions"  destitute  of  any  political  significance,  and 
as  they  occur  in  the  same  parts  of  the  narrative  with  Galatia  ( ^"^ts  u  :  24 ;  le :  6-s  . 
18  :  23),  it  seems  fair  to  infer  that  the  latter  is  similarly  used.  The  direct  transi- 
tion, for  instance,  which  we  find  from  Galatia  to  Phrygia,  is  only  explicable  on 
the  supposition  that  the  two  kindred  terms  are  both  alike  used  in  a  popular 
way.  Moreover,  Luke  distinctly  calls  Lystra  and  Derbe  "cities  of  Lyeaonia  " 
(Acts  14 : 6) ,  while  he  no  less  distinctly  assigns  Antioch  to  Pisidia  (Acts  is :  u),  a  con- 
vincing proof  that  in  the  language  of  the  day  they  were  not  regarded  as  Gala- 
tian  towns. 

Moreover,  the  narrative  in  Acts  16  appears  to  me  to  be  inconsistent  with  the 
South  Galatian  theory.  Notice  that  it  was  after  Paul  came  to  Derbe  and  Lystra 
and  after  the  circumcision  of  Timothy  that  "they  journeyed  through  the 
cities"  (Acts  16  :  1-4),  naturally  those  of  southern  Galatia,  including  Iconium 
and  perhaps  Antioch  of  Pisidia,  and  "  delivered  the  decrees  that  had  been  decided 
upon  by  the  apostles  and  elders  who  were  in  Jerusalem."  After  all  this  "  they 
went  through  the  Phrygian  and  Galatian  country"  (Acts  le  6),  Prof.  Eam- 
say's  rendering,  "  they  passed  through  the  Phrygo-Galatiau  region,"  is  not  a 
translation  but  an  interpretation.  This  and  the  similar  phrase  in  Acts  18  :  23 
(the  names  being  in  inverse  order)  indicate  that  two  distinct  portions  of  a 
country  is  designated,  one  the  Galatian,  east,  the  other  the  Phrygian,  west. 
Ramsay  himself  feels  the  difficulty  of  harmonizing  the  narrative,  and  concludes 
that  the  text  of  Acts  16  :  6  must  have  been  tampered  w  ith  and  adopts  the 
inferior  text. 

Luke's  use  of  the  Greek  verb  dienhotaai  (5i«pxom«»0j  go  or  pass  through, 
should  be  noted.  It  occurs  twenty-one  times  in  the  Acts,  eighteen  of  which 
are  used  of  preaching  tours  or  of  missionary  journeys.  In  nine  cases  preach- 
ing or  missionary  work  is  asserted,  in  six  implied.  In  Acts  18  :  23  Paul  went 
through  "the  Galatian  country  and  Phrygia  (best  text)  in  order,  establishing 
all  the  disciples."  This  implies  previous  missionary  work,  which  had  been 
wrought  when  he  journeyed,  itinerating,  through  the  communities  of  that  coun- 
try, recorded  in  Acts  16  :  6. 

There  is  also  much  in  the  Epistle  itself  that  favors  the  Xorth  Galatian 
theory.  Those  addressed  were  evidently  persons  of  restless,  fickle  temperament, 
a  common  characteristic  of  the  Gallic  tribes  (i:6).  Their  eager  acceptance 
of  Christianity,  their  hearty  welcome  of  Paul,  their  readiness  to  yield  to  per- 


viii  THE  EPISTLE  TO  THE  GALATIANS 

sonal  influence,  to  run  after  new  teachers,  to  adopt  new  doctrines  and  to  be 
carried  away  by  novelties,  and  also  their  partisan  spirit,  are  well-known 
features  in  the  character  of  the  Gallic  race.  Superstitious  practices,  idolatry, 
the  worship  of  Cybcle  and  Dionysus,  and  the  presence  and  influence  of  Jews,  all 
accord  with  what  we  know  of  northern  Galatia. 

Mingled  witb  the  Gallic  people  was  a  Phrygian  element,  as  seen  from  their 
Cybelene  idolatrous  worship.  There  was  also  a  Jewish  element,  both  pure  Jews 
and  proselytes,  for  Paul  uses  the  Old  Testament  Scriptures  as  familiar  to  them 
whom  he  addressed.  There  must  have  been  also  a  prominent  Greek  element  in 
tlie  population,  for  the  Epistle  was  written  in  the  Greek  language.  The  Roman 
element  pertained  to  the  government  and  was  related  to  the  metropolis  of  the 
world,  and  is  hardly  perceptible  in  these  churches,  or  in  this  Epistle.  The 
Galatians  addressed  were  largely  Gentile  Christians  (*  =  8),  converted  from 
heathenism  through  the  preaching  of  Paul  (i  :  8 ;  4 :  is,  i9). 

PAUL'S  VISITS  TO  GALATIA. 

Only  two  visits  of  the  apostle  to  Galatia  are  mentioned  in  the  Acts.  The  first 
was  in  his  second  missionary  journey,  when  having  visited  Derbe  and  Lystra  and 
other  cities,  perhaps  Iconium  and  Antioch  of  Pisidia,he  passed  through  "the 
Phrygian  and  Galatian  country"  (Acts  i6  :  6).  This  journey  may  have  occupied 
the  autumn  of  a.  d.  51  and  the  winter  of  A.  D.  52.  The  second  visit  mentioned  ( Acts 
18  :  23)  probably  occurred  late  in  A.  D.  54,  in  his  third  missionary  journey,  "  going 
through  the  Galatian  country  and  Phrygia  in  order,  establishing  the  disciples." 
These  visits  arc  generally  regarded  as  the  only  two  which  Paul  made  to  the  Gala- 
tians. This,  however,  is  not  entirely  certain.  It  is  possible  that  Paul  visited  them 
on  his  first  journey,  about  A,  D.  46.  For  the  object  of  his  second  missionary 
journey  was  to  "  visit  the  brethren  in  every  city  where  we  preached  the  word  of 
tlie  Lord  and  see  how  they  do  "  (Acts  is  :  36).  This  supposition  is  also  confirmed 
by  Acts  14  :  6,  7,  where  Paul  is  found  in  Lycaonia,  which  bordered  on  Galatia 
proper.  Moreover,  in  Acts  16  :  6,  "  the  Phrygian  and  Galatian  country  "  is  not 
mentioned  as  visited  for  the  first  time,  and  the  gospel  then  first  preached  there. 
And,  finally,  this  supposition  removes  certain  difficulties  regarding  the  length  of 
Paul's  first  missionary  journey,  which  appears  to  have  been  from  two  to  three 
years,  and  accords  with  it.  According  to  this  view  Paul's  first  visit  was  a  pro- 
posed short  trip  into  the  Galatian  country,  lengthened  however  by  an  attack  of 
Itodily  illness,  which  aftorded  him  an  open  door  for  preaching  the  gospel  and  for 
its  joyful  acceptance  ((^ai-  *;  i3-i5).  On  his  second  visit  he  announced  the  decision 
of  the  apostolic  conference  at  Jerusalem  regarding  circumcision  (Acts  is  :  23-29; 
ir. :  4-6).  A  Jewish  party  may  then  liave  arisen  in  tlie  Galatian  churches,  which 
grew  rapidly  and  called  forth  this  Epistle  not  long  after.  Or,  upon  his  third  visit 
(A.^ts  18:  23)  he  may  have  found  only  the  beginningofJudaizing  teachings  which, 
soon  after  his  departure,  developed  into  alarming  proportions,  and  gave  occasion 
to  this  Epistle.  Mention  of  this  theory  of  three  visits  as  a  possil)le  one  is  made, 
while  the  aut!i(»r  still  inclines  to  the  theory  of  two  visits  as  the  more  probable. 

OCCASION  AND  DESIGN  OF  THE  EPISTLE. 
Paul  had  from  the  first  preached  to  them  Christ  and  him  crucified,  and  sal- 


INTRODUCTION 


vation  through  him  by  faith  apart  from  the  works  of  law  (3  :  i,  2).  He  had  im- 
posed no  Jewish  ordinances  (4 :  8-11 ;  5  : 3,  4).  They  received  his  message  with  joy 
(4  :  13-15),  Avere  baptized  (s :  27),  and  enjoyed  the  presence  of  the  Spirit  (3:2).  lu 
his  second  recorded  visit  he  "  strengthened  "  or  "  established  all  the  disciples  " 
(Acts  18:  23).  But  Judaizing  teachers  visited  them  and  strove  to  induce  them  to 
incorporate  the  rites  and  ceremonies  of  Judaism  with  the  spiritual  truths  and 
simple  ordinances  of  Christianity.  Possibly  they  may  have  begun  their  work 
before  Paul's  second  recorded  visit  (1 :  9),  but  if  so,  they  had  succeeded  but  little 
(5:  7),  But  so  active  were  they  in  disseminating  their  doctrines,  that  the  Gala- 
tian  churches  became  largely  infected  with  them  and  seemed  ready  to  adopt  them 
(1 :  6  ;  3 :  1 ;  5 :  12).  To  this  rcsult  the  previous  religious  conceptions  of  the  Gala- 
tians  probably  contributed.  Their  worship  of  Cybele,  which  they  had  learned 
from  the  Phrygians,  with  its  wild  ceremonials  and  passionate  orgies,  might 
readily  lead  them  to  think  that  Christianity  could  alone  be  fully  developed 
through  symbolic  rites  and  ceremonies.  Already  had  they  adopted  Jewish  feasts 
and  fasts  (4 :  10),  and  they  appeared  ready  to  yield  to  circumcision  as  of  great 
importance  to  salvation. 

As  these  doctrines  and  practices  were  so  directly  opposed  to  those  of  Paul, 
it  became  necessary  for  these  false  teachers  to  deny  his  apostolic  authority. 
They  appear  to  have  insinuated  that  he  was  not  a  divinely  appointed  apostle, 
but  only  a  follower  of  the  Twelve  from  whom  he  had  learned  Christianity  and 
which  he  had  perverted ;  that  he  was  at  variance  with  Peter  in  regard  to  the 
relation  of  Jewish  rites  to  the  gospel ;  and  not  always  consistent  with  himself  in 
regard  to  circumcision.  This  attempt  of  Judaizing  teachers  seemed  at  the  point 
of  success,  when  Paul  heard  of  this  state  of  things  in  the  Galatian  churches.  He 
saw  them  removing  from  the  gospel  he  had  tauglit ;  there  was  danger  that  his 
labor  on  them  had  been  in  vain  ;  yet  hopeful,  and  with  contidenee  in  the  Lord, 
that  he  could  stay  this  fearful  tide  of  error,  he  immediately  writes  them  (5 :  10). 
His  purpose  was  to  vindicate  his  apostolic  authority,  and  his  apostolic  doctrine 
of  justification  by  faith  alone  apart  from  works  of  law,  to  counteract  the  influ- 
ence of  Judaizing  teachers,  and  to  call  back  and  establish  the  Galatians  in  the 
simplicity  of  the  gospel  they  had  received. 

TIME  AND  PLACE  OF  WRITING. 

The  exact  date  of  this  Epistle  cannot  be  given,  yet  the  time  of  its  composi- 
tion can  be  placed  within  certain  limits.  Marcion,  of  the  second  century,  speaks 
of  it  as  the  earliest  of  Paul's  Epistles.  But  it  must  have  been  after  the  apostolic 
conference  alluded  to  in  2  :  1,  which  occurred  about  A.  D.  50.  See  note  on  this 
passage  in  Commentary.  In  4  :  13  Paul  refers  to  a  first  or  former  visit,  implying 
that  at  least  a  second  visit  had  been  made  to  the  Galatians  when  Paul  wrote. 
If  this  latter  visit  was  the  second,  mentioned  in  Acts  18  :  23,  then  the  Epistle  was 
written  after  A.  D.  54.  This  is  confirmed  by  Paul's  reference  to  his  encounter 
with  Peter  (see  note  on  2  :  11)  which  probably  occurred  in  a.  D.  54,  during  Paul's 
brief  sojourn  at  Antioch  after  his  second  missionary  journey. 

Upon  the  South  Galatian  theory,  and  also  upon  the  theory  of  three  visits  by 
Paul  to  North  Galatia,  this  Epistle  was  most  likely  written  before  Paul's  third 


THE  EPISTLE  TO  THE  GALATIAXS 


missionary  journey,  probably  from  Antioch,  a.  d.  54,  in  the  interval  between 
the  second  and  third  journeys.  But  neither  of  these  theories,  though  possible, 
is  sufticiently  established.  It  seems,  therefore,  best  to  date  the  Epistle  later  than 
A.  D.  54,  after  this  visit  to  Antioch  and  after  the  visit  to  Galatia  mentioned  in 
Acts  18  :  23. 

But  whatever  the  date  of  this  Epistle,  it  is  evident  from  its  style,  and  its  ex- 
pressions of  astonishment  and  strong  emotion,  that  it  was  written  immediately 
upon  hearing  of  the  possible  defection  of  the  Galatians  from  the  trutlis  of  the 
gospel.  It  also  appears  to  have  been  written  not  long  after  a  preceding  visit 
(1 :  6.  ou  which  see  note)  "I  marvcl  that  ye  are  so  quickly  removing  from  him  that 
called  you."  Some  take  the  words  so  quickly  in  the  sense  of  rashly,  appealing 
to  2  Thess.  2  :  2,  for  that  use  of  the  -word ;  but  that  passage  is  not  decisive,  and 
the  words  here  refer  more  naturally  to  time  than  to  manner.  If  Paul's  first  visit 
to  the  Galatians  Was  in  the  fall  and  winter  of  a.  d.  51-52  and  his  second  visit  in 
the  winters  of  A.  D.  54-55,  then  he  came  to  Ephesus  in  the  spring  of  a.  d.  55. 
Only  three  years  then  had  elapsed  since  the  Galatian  conversions.  The  so 
quickly  would  hardly  permit  adding  another  two  or  three  years,  but  would  more 
naturally  apply  to  a  period  of  a  few  months.  It  was  easy  for  Paul  to  hear  at 
Epliesus  from  the  Galatians.  It  seems  fitting,  therefore,  to  date  the  Epistle  early 
in  A.  D.  56. 

THIS  EPISTLE  AND  THAT  TO  THE  ROMANS. 

These  two  Epistles  are  alike,  yet  unlike.  They  both  teach  salvation  by  free 
grace  and  justification  by  faith  for  both  Jew  and  Gentile,  and  evangelical  free- 
dom against  legalistic  bondage.  They  present  similar  lines  of  argument  and  in 
many  places  similar  language.  But  Galatians  dwells  on  a  few  points ;  Romans 
on  many.  The  former  is  a  brief,  rapid,  though  a  pregnant  sketch  ;  the  latter  is 
full  and  well-nigh  exhaustive,  including  the  doctrines  of  sin  and  sanctification. 
The  one  is  polemical,  a  personal  defense ;  the  other  is  didactic  and  experimental. 
This  one  is  an  impetuous  onslaught  against  false  doctrines  and  false  teachers ; 
that  is  an  elaborate  treatise,  a  calm  i^resentation  of  the  doctrines  and  precepts 
of  the  gospel  for  willing  and  obedient  disciples.  On  account  of  the  resem- 
blance of  Galatians  to  Romans,  Conybeare  and  Howson,  Dr.  J.  B.  Lightfoot,  and 
some  others,  infer  that  both  were  written  about  the  same  time,  from  Corinth,  dur- 
ing the  winter  of  a.  D.  57-58.  But  on  the  other  hand,  it  may  be  said  that  the 
verbal  similarities  of  the  two  Epistles  consist  very  largely  in  quotations  from 
the  Old  Testament;  and  that  the  similarity  in  doctrine  and  trains  of  thought  is 
no  more  than  would  be  expected  from  one  who  was  well  grounded  in  the  truth, 
and  who  had  been  taught  by  divine  revelation.  Indeed,  we  find  similarity 
between  these  Epistles  and  Paul's  earlier  addresses.  In  that  delivered  at 
Antioch  of  Pisidia  (about  a.  d.  46)  we  find  the  great  doctrine  of  justification  by 
faith  (Acts  13: 38, 39).  In  his  speech  to  the  Lystrians  (Acts  u:  is-n)  he  brings  to 
view  the  accountability  of  the  heathen,  similar  to  that  stated  in  Rom.  1  :  19; 
2  :  15.  No  reliable  argument,  it  seems  to  me,  can  be  drawn  for  a  late  date  for 
Galatians  from  these  similarities.  Yet  it  is  possible  that  the  necessity  of  writ- 
ing to  the  Galatians  may  have  suggested  the  preparing  of  a  fuller  statement 
of  doctrine  to  the  Romans,  thus  anticipating  error  ])y  the  truth.     Paul  had  long 


INTRODUCTION  xi 


purposed  to  visit  Rome  (Rom.  i  :  is).  Early  in  A.  D.  57  he  was  planning  to  go 
thither  (Acts  19  :  21).  It  is  not  improbable  that  even  then  he  began  the  Epistle 
which  he  completed  a  year  later,  and  sent  to  Rome  to  prepare  the  way  for  liis 
coming.  It  bears  the  marks  of  discriminating  thought  and  of  being  the  mature 
product  of  calm  reflection. 

PRACTICAL   USES  OF  THE   EPISTLE. 

This  Epistle  was  a  favorite  one  with  Luther,  which  he  used  with  telling 
effect  against  Romanism.  It  is  an  aggressive  defense  of  the  great  doctrine  of 
justification  by  faith  apart  from  works  of  law,  a  doctrine  which  Luther  declared 
to  be  the  test  of  a  standing  or  a  falling  church.  It  is  of  equal  use  to-day.  The 
weapon  that  was  so  successful  against  the  papacy  has  lost  none  of  its  edge,  and 
is  still  needed.  Formal  and  false  religion  is  not  to  be  opposed  and  overcome  by 
outward  display  and  a  brilliant  ritual,  but  by  the  spiritual  truths  which  Paul 
preached.  "  The  just  shall  live  by  faith,"  a  motto  for  all  time,  must  be  made  a 
fundamental  doctrine  in  the  system  and  practice  of  an  overcoming  Chris- 
tianity. 

The  Epistle  also  presents  the  true  ground  of  apostolic  authority  through 
Jesus  Christ  and  God  the  Father.  It  establishes  the  apostleship  of  Paul,  as  one 
equal  to  any  of  the  Twelve.  It  is  an  argument  against  apostolic  succession  and 
against  any  apostles  except  those  personally  called  by  Jesus  Christ.  It  presents 
a  harmony  among  the  apostles  and  shows  that  there  was  no  real  antagonism  in 
their  teaching  and  practice,  and  records  an  amicable  division  of  their  work 
among  Jews  and  Gentiles. 

It  exhibits  the  law  and  the  gospel  in  their  relation  to  each  other,  their 
proper  spheres  and  functions,  not  as  contradictory  and  destructive  of  each  other, 
but  in  perfect  harmony  and  mutually  helpful.  The  Epistle  is  valuable  as  his- 
tory, not  only  in  regard  to  Paul  and  the  apostolic  churches,  but  also  in  reference 
to  the  oneness  and  development  of  the  apostolic  doctrine  of  the  relation  of  the 
law  to  the  gospel. 

It  is  valuable  for  its  teachings  on  Christian  freedom,  its  use  and  abuse.  It  is 
equally  strong  and  forceful  against  a  yoke  of  bondage  on  the  one  hand,  and 
against  license  on  the  other.  For  all  time  it  will  stand  as  a  warning  against 
harmful  entanglements  and  as  an  incentive  to  continual  advancement. 

CONTENTS  AND   ANALYSIS. 

This  Epistle  falls  naturally  into  three  divisions  of  two  chapters  each.  The 
tirst  division  is  personal  and  defensive.  Paul  vindicates  historically  his  apos- 
tolic commission  and  authority,  and  hence  the  gospel  he  preached.  The  second 
is  doctrinal  and  argumentative,  in  which  he  presents  the  main  subject  of  the 
Epistle,  the  doctrine  of  salvation  by  faith  alone  apart  from  the  works  of  the  law. 
The  third  part  is  hortatory  and  practical.  He  warns  the  Galatians  against  the 
abuse  of  Christian  freedom  and  a  perversion  of  his  teachings.  He  inculcates 
duties  especially  needful  to  the  Galatian  converts,  warns  them  against  dangers 
to  which  they  were  exposed,  and  exhorts  them  to  a  holy  life  in  the  freedom  of 
the  sons  of  God. 


THE  EPISTLE  TO  THE  GALATIANS 


A   FULLER  ANALYSIS. 

First  Division. — Paul  vindicates  his  apostolic  authority  and  commission. 
Chapters  1  and  2. 

1.  Introduction,  1:  1-5. 

2.  The  reproof.    Occasion  of  the  Epistle,  1 :  6-10. 

3.  Vindication  of  his  preaching  and  authority  as  apostolic,  1 :  11-2  :  21. 

(a)  His  apostleship  divinely  given,  independently  of  men,  1  :  11-24. 

(b)  His  apostleship  recognized  by  the  other  apostles,  2:  1-10. 

(c)  llis   independent  apostolic  authority  exercised  and  proved  by  his 

rebuke  of  Peter.     The  great  doctrinal  subject  of  the  Epistle,  justi- 
fication by  faith  alone,  brought  to  the  front,  2  :  11-21. 
Second   Division.— Justification   not  by  law,  but  by  faith.      Chapters 
3  and  4. 

1.  First  argument :  From  their  own  experience,  3  :  1-5. 

2.  Second  argument :  From  Abraham's  justifying  faith,  3  :  6-9. 

3.  Tliird  argument :  From  the  law,  which  pronounces  a  curse,  but  cannot 

justify,  3  :  10-12. 

4.  Fourth  argument :  From  what  Christ  has  done  in  redeeming  from  the 

curse  of  the  law,  3  :  12-14. 

5.  Fifth  argument :  From  the  fact  that  the  Abrahamic  covenant  preceded 

the  Mosaic  law,  3  :  15-18. 

6.  Sixth  argument :  From  the  design  of  the  law,  3  :  19-24. 

7.  Seventh  argument:    From  what  faith  does  for  us,  through  which  we 

receive  sonship  and  unity  in  Christ,  3  :  25-29. 

8.  Illustrates  and  enforces  upon  the  Galatians  their  freedom  as  sons,  4  :  1-31. 

(a)  Christians  not  minors  under  the  law,  but  sons  and  heirs  of  God, 

4 :  1-7. 

(b)  Danger  of  going  back  to  legal  bondage,  4  :  8-11. 

(c)  Entreats  them  to  return  to  true  Christian  freedom,  4  :  12-20 

(d)  Concluding  argument  from  Hagar  and  Sarah  as  types  of  the  law  and 

the  gospel,  4:  21-31. 
Third  Division. — Practical  application  of  the  discussion,  and  of  Christian 
freedom  from  circumcision.     Chapters  5  and  6. 

1.  Hold  fast  to  gospel  freedom,  lest  interest  in  Christ  be  forfeited,  5  :  1-6. 

2.  Beware  of  beginning  to  depart  from  the  right  path,  and  of  false  teachers, 

5:  7-12. 

3.  The  proper  use  of  Christian  freedom  ;   the  life  and  conduct  required, 

5 :  13-26. 

4.  The  proper  exercise  of  this  freedom ;  as  to  others  and  to  ourselves,  6  : 

1-10. 

5.  Postscript,  6:  11-18. 

(a)  Writes  with  his  own  hand,  6  :  11. 

(b)  False  teachers,  tlieir  motive  and  their  glorying,  6  :  12,  13. 

(c)  The  true  ground  of  glorying,  6  :  14. 

(d)  A  new  creature  in  Christ  the  essential  tiling,  6  :  15,  16. 

(e)  Deprecates  further  trouble  ;  closes  with  a  benediction,  6  :  17,  18. 


THE  EPISTLES  OF  THE  IMPRISONMENT 

Prison  literature,  though  quite  inconsiderable,  has  greatly  enriched  the 
world.  At  its  head,  among  uninspired  productions,  stands  Bunyan's  "  Pilgrim's 
Progress";  and  first  among  inspired  writings  of  this  class  are  Paul's  Epistles  of 
his  captivity — Ephesians,  Philippians,  Colossians,  and  Philemon.  His  earlier 
Epistles  were  written  during  his  active  ministry  as  a  missionary,  while  engaged 
in  hand-to-hand  combat  with  the  powers  of  darkness  and  with  error  among  his 
converts  and  opposers  in  and  outside  of  the  churches.  Before  and  during  their 
preparation  he  was  favored  with  abundant  revelations  and  a  large  exercise  of 
spiritual  gifts.  But  these  later  Epistles  were  prepared  after  several  years  of 
quiet  prison  life,  during  which  he  was  restricted  in  his  labors  as  a  prisoner  of 
the  Lord,  and  was  given  opportunity  for  meditation  and  communings  with  God. 
And  so  these  Epistles  show  a  marked  advance  upon  his  earlier  ones  in  Christian 
experience  and  growth  in  divine  knowledge — in  a  closer  spiritual  union  with 
Christ  and  a  higher  enjoyment  and  larger  guidance  of  the  Holy  Spirit.  The 
difference,  however,  in  style  and  matter,  between  the  Epistles  of  the  Imprison- 
ment and  those  of  the  third  missionary  journey  (Romans,  Galatians,  and  1  and 
2  Corinthians),  are  no  more  marked  than  that  between  the  latter  and  the  Epistles 
of  the  second  missionary  journey  (1  and  2  Thessalouians).  All  through  his 
Epistles  the  apostle  shows  growth  in  grace  and  the  knowledge  of  the  truth. 

These  "  Christological  Epistles,"  as  they  have  been  aptly  called,  while 
strongly  emphasizing  the  great  doctrines  of  salvation  through  the  blood  of  the 
cross,  bring  clearly  into  view  the  higher  doctrines  of  Christ  and  his  work  and 
our  relation  to  him.  Thus  the  Apostles  Paul  and  John  approach  closely  to  each 
other  in  the  same  field  of  revelation. 

Christ  is  the  equal  with  the  Father,  possessing  the  Divine  fullness,  the 
Creator  of  worlds,  in  whom  all  things  subsist,  and  the  Head  over  all  things  to 
the  church.  The  church  is  his  body,  forming  spiritually  a  new  humanity ;  its 
members  are  citizens  of  heaven,  spiritually  united  in  him  and  he  in  them.  In 
Philippians  we  have  the  risen  and  ascended  Christ,  exalted  above  all  created 
beings  in  heaven  and  on  earth,  and  the  members  of  the  local  church  growing  up 
into  a  full  Christian  manhood,  and  pressing  joyfully  on  toward  the  prize  of 
their  high  calling.  In  Ephesians  we  have  the  church  universal,  growing  up  into 
ideal  perfection,  forming  ethically  and  spiritually  the  body  of  Christ,  who  is  its 
head,  in  whom  all  its  members,  Jews  and  Gentiles,  are  united.  In  Colossians 
we  view  the  universal  headship  of  Christ  over  all  creation  and  the  church  uni- 
versal, and  his  perfect  mediatorship,  rendering  all  other  mediators  between  God 
and  man  unnecessary.  In  Philemon  we  behold  how  Christ  works  in  the  indi- 
vidual Christian  in  his  relation  to  the  family,  society,  the  church,  and  the  world. 

In  these  Epistles,  as  a  whole  we  see  the  believer  created  a  new  man  in  Christ 
Jesus,  living  in  the  world  yet  not  of  the  world,  and  in  his  union  with  Christ 
destined  for  an  existence  and  state  of  holiness,  purity,  and  glory. 

xiii 


THE  EPISTLE  TO  THE  EPHESIANS 

PAUL  THE  WRITER. 

The  voice  of  antiquity  is  quite  unanimous  in  ascribing  this  Epistle  to  the 
Apostle  Paul.  It  remained  for  certain  German  critics  to  cast  doubts  upon  its 
authorship.  This  was  first  done  by  Usteri  and  Schleiermacher.  De  AVctte,  in 
1826  and  1847,  regarded  it  as  a  mere  verbose  expansion  of  Colossians.  Baur 
maintained  that  both  it  and  Colossians  were  of  Gnostic  origin,  and  ascribed  them 
to  the  middle  of  the  second  century.  But  these  and  other  assaults  upon  their 
Pauline  authorship  and  authority  have  been  abundantly  answered  by  Meyer, 
Alford.  Holtzmann,  T.  K.  Abbott,  and  others.  A  careful  and  prayerful  study 
of  these  Epistles  will  afford  the  student  a  sufficient  answer  to  all  such  specula- 
tions. There  will  be  as  a  result  a  growing  conviction  that  no  one  but  Paul  could 
have  been  the  writer. 

The  Epistle  begins  with  the  greeting  of  Paul  as  its  author.  The  first  part  is 
doctrinal  and  the  last  part  is  practical,  after  the  manner  of  Paul.  The  style  is 
that  of  Paul — broken  sentences  and  parenthetic  clauses,  single  words  suggesting 
succeeding  ideas,  thoughts  coming  forth  as  from  an  overflowing  fountain,  and 
vehemence,  modified  indeed  by  the  quiet  meditation  of  prison  life  and  the  reflect- 
ive temper  of  advancing  years.  The  intellectual  strength  and  the  powerful  logic 
of  the  writer,  his  attitude  toward  Judaism,  and  his  relation  toward  Gentiles,  his 
doctrine  of  redemption  through  the  cross  and  his  oft-repeated  idea,  "in  Christ," 
indicating  his  sense  of  personal  union  Avith  Christ,  are  evidently  Pauline.  Who 
could  have  written  this  but  the  author  of  Galatians,  Romans,  and  Corinthians? 
Xeither  tradition  nor  history  suggests  any  one  of  the  first  century  who  would  be 
equal  to  the  task  ;  nor  is  there  known  any  writer  of  the  second  century  of  such 
liigh  order  of  intellect  as  to  produce  such  an  Epistle.  To  suppose  it  a  deliberate 
fabrication  is  morally,  intellectually,  and  historically  inconceivable. 

TO   WHOM    ADDRESSED. 

According  to  all  extant  manuscripts,  except  two  in  their  uncorrected  form, 
this  Epistle  is  addressed  "  to  the  saints  who  are  at  Ephesus."  But  according  to 
the  two  oldest  manuscripts,  the  Vatican  and  Sinaitic  of  the  fourth  century,  the 
words  "in  Ephesus"  are  omitted  (though  added  by  a  later  hand),  and  the 
Epistle  is  addressed  "to  the  saints  who  are  and  the  faithful  in  Christ  Jesus," 
or  possibly,  "to  the  saints  who  are  indeed  faithful  in  Christ  Jesus."  Hence 
two  general  views  have  arisen  as  to  the  readers  addressed  :  1.  The  more  an- 
cient one,  that  tlie  Epistle  was  intended,  at  least  primarily  and  principally,  for 
the  Ephesians.  2.  The  more  modern  one,  that  it  was  a  circular  letter  to  the 
churches  of  the  province  of  Asia.  In  either  case  it  should  be  noted  that  it  is 
addressed,  not  to  the  church,  but  "  to  the  saints." 

In  favor  of  the  second  view,  in  addition  to  the  two  manuscripts  already 
named,  is  a  corrected  manuscript  of  the  twelfth  century  which  also  gives  the 
xiv 


INTRODUCTION 


shorter  reading,  Tertullian,  of  the  second  and  third  centuries,  states  that  the 
heretics,  and  especially  Marcion,  altered  or  falsified  the  title,  making  it  read, 
"to  the  Laodiceans."  This  implies  that  there  were  manuscripts  in  the  second 
century  in  which  the  words  "in  Ephesus"  were  wanting.  Origen,  of  the  third 
century,  in  his  comment  on  this  verse  implies  the  same.  Basil,  of  the  fourth 
century,  quotes  the  shorter  text,  without  "  in  Ephesus,"  as  that  which  had  been 
"  handed  down,"  and  which  was  "  found  in  the  more  ancient  copies." 

Jerome,  of  the  fifth  century,  in  his  Commentary,  alludes  to  the  shorter  read- 
ing, and  Ambrosiaster,  in  his  Commentary,  ignores  the  reading  "in  Ephesus." 
Yet,  notwithstanding  this,  it  must  be  stated  that  Marcion  was  a  bold  and  un- 
critical emendator ;  that  Tertullian  held  that  the  Epistle  was  inscribed  to  the 
Ephesians,  relying  "  on  the  truth  of  the  church" ;  and  that  Origen,  Basil,  and 
Jerome  regarded  the  Epistle  as  written  to  the  Ephesians. 

It  is  also  inferred  from  internal  evidence  that  the  Epistle  was  plainly  not 
designed  for  the  Ephesians.  Thus  Paul  speaks  of  "having  heard  of  your  faith  " 
(1  :  15),  and  he  expresses  a  doubt,  "  But  ye  did  not  so  learn  Christ,  if  indeed  ye 
heard  him,  and  were  taught  in  him,  as  the  truth  is  in  Jesus"  (*  :  20, 21),  lan- 
guage that  could  not  well  be  addressed  to  the  Ephesians.  But  see  notes  on  these 
passages.  The  Epistle  is  also  mostly  general  throughout,  with  little  local  refer- 
ence, without  expressions  of  endearment  and  familiarity,  with  no  allusion  to 
his  past  intercourse  with  the  Ephesians,  without  salutations,  and  even  with 
closing  benedictions  in  the  third  person.  These  characteristics  make  a  strong 
case.  They  make  it  evident,  it  is  thought,  that  the  destination  of  the  Epistle 
was  general  and  not  particular  as  to  the  Ephesians,  with  whom  he  had  labored 
for  three  years.  The  similarity  of  this  Epistle  to  Colossians,  and  the  name  of 
Tychicus  in  both  Epistles  and  his  similar  relation  to  each,  is  thought  to  indi- 
cate that  this  Epistle  was  destined  for  no  narrower  circle  than  the  churches  of 
the  Roman  province  of  Asia.  Yet  it  should  be  noted,  that  Galatians,  2  Thessa- 
lonians  and  1  Timothy  are  without  personal  salutations ;  that  Paul  instructed 
Tychicus  to  "make  known  our  aftairs"  and  "encourage  your  hearts"  (6 :  22), 
that  there  were  too  many  at  Ephesus  to  salute  in  a  single  letter,  and  a  selection 
of  some  would  likely  have  given  offense  to  others.  Moreover,  it  may  be  said  that 
if  the  Epistle  had  been  intended  for  the  churches  in  Asia,  that  Paul  would  natu- 
rally have  addressed  them  as  he  did,  "the  churches  in  Galatia"  (Gai-  1  :  2),  or  as 
he  did  "the  church  of  God  in  Corinth  .  .  .  with  all  the  saints  who  are  in 
Achaia"  (2  Cor.  1  :  1).  What  has  been  said  in  regard  to  Tychicus  might  be  used 
in  favor  of  Laodicea  as  the  destination  of  the  Epistle  (Coi.  *  :  le),  yet  that  hardly 
seems  probable,  since  none  but  ]\Iarcion  and  heretics  have  suggested  it,  and  there 
is  no  manuscript  or  other  evidence  and  authority  for  suggesting  it. 

In  favor  of  the  first  theory,  that  the  Epistle  was  addressed  to  the  Ephesians, 
it  may  be  added  to  what  has  been  already  said,  that  all  the  ancient  versions,  the 
Syriac  extending  back  to  the  second  century,  have  the  reading  "at  Ephesus." 
Every  known  manuscript  has  the  title,  "To  the  Ephesians,"  indicating  a  uni- 
form tradition.  Indeed,  in  the  early  church  the  Epistle  was  universally  regarded 
as  addressed  to  the  Ephesians.  The  only  exception  made  to  this  is  the  refer- 
ence, as  above,  to  heretics  and  Marcion,  who  held  it  to  be  addressed  to  the  Laodi- 


THE  EPISTLE  TO  THE  EPHESIANS 


ceans.  There  is  not  a  hint  from  the  early  church  that  it  was  a  circular  letter. 
Some  think  they  see  a  local  reference  to  the  temple  of  Diana  at  Ephesus  in 

2  :  20-22.  Others  think  they  see  a  relation  between  our  Lord's  message  to  the 
Angel  of  the  church  in  Ephesus,  and  especially  to  the  words,  "Thou  hast  left 
thy  first  love,"  and  this  Epistle,  in  which  the  experience  of  divine  love  and  its 
results  in  the  conduct  of  believers  are  markedly  brought  out  and  emphasized. 
So  also  some  have  noted  a  few  similarities  between  this  Epistle  and  Paul's  charge 
to  the  Ephesian  elders  (Acts  20  :  i*-35).  Such  expressions,  for  example,  as  "  With 
all  lowliness  of  mind"  (occurring  only  in  Acts  20  :  19;  Eph.  4  : 2),  and  "inheritance 
among  all  them  which  are  sanctified  "  (Acts  20  :  32 ;  Eph.  1  :  u,  is ;  comp.  also  Acts  20  : 2- ; 
Eph.  1  :  11 ;  Act3  20  :  32 ;  Eph.  2 :  20 ;  3 :  20).  Othcrs  havc  notcd  Several  passages  in  the 
Epistle  of  Ignatius  to  the  Ephesians,  written  about  a.  d.  110,  in  which  there 
seems  an  allusion  to  this  Epistle.  Thus  in  chapter  1,  Ignatius  speaks  of  "  the 
fulness  'the  pleroma)  of  God  the  Father,"  of  the  church  as  "  predestinated  before 
the  worlds"  (comp.  Eph.  i  :♦;  3  :  i9j.  In  chapter  17  he  speaks  of  "the  Prince  of  this 
world  "  (Eph  2:2)^  and  in  chapter  20,  he  says,  "  ye  all  meet  together  in  one  faith 
and  in  one  Jesus  Christ"  (Eph.  4:5).  If  the  first  theory  is  regarded  as  quite 
well  established  by  other  evidence,  such  allusions  may  be  used  as  confirmatory. 

It  seems  from  the  foregoing  that  neither  theory  is  established  beyond  all 
doubt.  It  appears  evident  that  the  Epistle  was  not  a  mere  circular  letter  on  the 
one  hand,  nor,  on  the  other  hand,  that  it  was  addressed  exclusively  to  the 
Ephesians.  With  this  agree  Paul's  apostolic  labors  at  Ephesus.  There,  ac- 
cording to  Luke,  the  apostle  reasoned  daily  in  the  school  of  Tyrannus  for  two 
years,  "  so  that  all  who  dwelt  in  Asia  heard  the  word  of  the  Lord,  both  Jews 
and  Gentiles."  And  Demetrius  said,  "that  not  only  at  Ephesus,  but  almost 
throughout  all  Asia,  this  Paul  has  persuaded  and  turned  aside  a  great  multitude, 
saying  that  they  are  not  gods,  which  are  made  with  hands  "  (Acts  19  :  10, 26).  An 
examination  of  this  Epistle  shows  also  that  it  was  addres.sed  to  Gentiles  (J  :  n : 

3  :  1).  In  addition,  it  should  be  remembered  that  Ephesus  was  the  metropolis  of 
the  province  of  Asia,  to  which  and  from  which  went  forth  the  currents  of  influ- 
ence, power,  travel,  commerce,  and  business.  It  was  natural,  therefore,  that  an 
Epistle,  though  addres.sed  primarily  to  the  Ephesians,  would  have  a  wider  read- 
ing than  merely  at  Ephesus;  that  one  addressed  principally  to  the  Gentile 
converts  of  its  chief  city  would  be  largely  applicable  to  those  of  the  province, 
and  it  was  also  natural  that  such  an  Epistle  should  be  addres.sed  primarily  to 
the  .saints  of  the  church  which  occupied  the  leading  position  and  the  center  of 
influence.  It  seems  to  me,  therefore,  that  all  the  facts  in  the  case  are  best  met 
by  the  view  that  Paul  primarily  addressed  the  Gentile  converts  at  Ephesus, 
intending  the  Epistle  also  for  Gentile  converts  of  other  Asiatic  churches.  Copies 
of  the  letter  sent  to  the  churches  of  the  province  may  have  often  omitted  the 
exact  original  address,  and  hence  the  omi.ssion  in  the  two  most  ancient  manu- 
scripts. That  these  were  corrected  by  a  later  hand  shows  the  general  voice  of 
antiquity. 

TI.ME   AND    PLACE  OF   WRITING. 

This  Epistle  appears  to  have  been  written  about  the  same  time  as  the  Epistles 
to  the  Colossians  and  to  Philemon,  for  in  them  all  Paul  speaks  of  himself  as  a 


IXTRODICTIOX 


prisoner  (Epii-  si;  Coi.  4  :  13 ;  PhUem.  9 )j  and  Ephesians  and  Colossians  were  both 
sent  by  Tychieus  (Eph-  6  :ji;  Col  *:  t),  with  whom  was  associated  Onesimus,  to 
the  Colossians  (,Col  4 :  9),  the  bearer  of  the  Epistle  to  Philemon  (Phiiem.  10).  Some 
have  referred  these  Epistles  to  Paul's  imprisonment  at  Caesarea,  but  the  reasons 
advanced  by  Meyer  and  others  are  far  from  being  decisive.  With  far  greater 
probability  the  majority  of  critics  hold  that  they  were  written  at  Rome.  At 
Ciesarea  the  apostle  was  the  more  strictly  guarded,  and  only  "his  friends"  were 
permirtei.1  to  attend  him  (^cu  21 :  23) ;  but  at  Rome  he  lived  in  his  own  hired 
house  and  received  all  who  came  to  him  (acu  ss  :  so).  This  suits  better  the 
freedom  of  the  preaching  spoken  of  in  Eph.  6  :  19,  20,  and  the  visit  of  Onesimus 
to  Paul.  If  the  Epistle  to  the  Philippians  was  the  first  of  the  Epistles  of  the 
captivity,  as  Lightfoot  strongly  argues,  then  we  have  in  this  another  reason  for 
believing  that  the  Epistle  to  the  Ephesians  was  written  from  Rome.  Of  Paul's 
companions  mentioned  in  these  Epistles,  only  two  were  probably  with  him  at 
Ctesarea.  Luke  and  Aristarchus,  while  the  others  would  more  probably  be  at 
Rome,  the  world's  metropolis,  where  many  of  Paul's  brethren  previously  had 
been  sojourning.  AVhether  this  Epistle  was  wrinen  l>efore  or  after  that  to  the 
Colossians  is  an  open  question.     We  may  date  it  from  Rome  early  in  a.  D.  63. 

RELATION'  TO  OTHER  EPISTLES. 

The  Epistle  to  the  Ephesians  is  the  snblimest  of  all  Paul's  Epistles.  To 
the  other  Epistles  of  the  Imprisonment  it  bears  a  relation  similar  to  that  which 
the  Epistle  to  the  Romans  bears  to  the  Galatian  and  the  Corinthian  Epistles. 
As  Romans  is  the  fullest  and  most  systematic  exposition  of  Christian  truth  of 
Paul's  earlier  writings,  so  Ephesians  is  the  most  complete  exhibition  of  the 
highest  and  sublimest  gospel  doctrines,  not  only  of  his  later  but  of  all  his  Epis- 
tles. In  some  important  respects  it  is  akin  to  the  Epistle  to  the  Philippians, 
which  Epistle  forms  a  connecting  link,  as  Lightfoot  has  shown,  between  these 
later  and  the  earlier  Epistles.  The  Philippian  and  the  Ephesiau  Epistles,  for 
example,  are  one  in  their  exhibition  of  the  glory  of  the  ascended  Christ 
(Eph.  1  :  !o-;3:  Phfl.  I  :  9, 10) ;  in  kuowiug  Christ  (Ptiii-  3  :  10).  and  in  knowing  his 
love  (Eph.  s :  19) ;  in  recognizing  the  heavenly  citizenship  of  believers  (Eph.  5  :  19 
Phu.  s  :  M) ;  in  presenting  "the  gooii  pleasure"  or  purpose  of  God  (Eph.  i:5: 
Phil.  2 :  15).  and  in  describing  a  sacrifice  well  pleasing  to  God  as  "an  odor  of 
sweet  smell  "  (Eph.  5  -.  i;  Phu.  4  :  is).  These  remembrances,  and  others  that  might 
be  added,  show  a  relationship  in  expression,  style,  and  thought  l>etweeu  these 
Epistles. 

But  it  is  with  the  Colossians  that  the  closest  relationship  of  this  Epistle  is 
found.  The  two  abound  in  many  similar  passages  and  verbal  coincidences. 
They  are  twin  sisters,  but  they  difier.  as  they  naturally  would,  from  difi'erent 
designs,  the  different  readers  addressed,  and  the  diflereut  circumstances  that 
called  them  forth.  The  Colossian  Epistle  is  controversial,  more  direct  and 
argumentative,  briefer,  and  often  more  minute  and  definite ;  the  Ephesian 
Epistle  is  richer  in  language  and  fuller  in  expression  and  more  exj)ansive  in 
thought,  the  outburst  of  a  heart  filled  with  deep  impressions  of  the  sublime  and 
glorious  nature  of  the  gospel  of  Clirist.    The  latter  Epistle,  as  we  have  said, 

B 


THE  EPISTLE  TO  THE  EPHESIANS 


bears  to  the  former  a  relation  somewhat  similar  to  that  which  Romans  bears  to 
Galatians.  Lists  of  parallel  passages  are  given  by  different  expositors.  Some 
of  the  more  important  parallels  in  doctrine  and  expression  are  the  following: 

Redemption  and  forgiveness  through  Christ,  Eph.  1:7;  Col.  1  :  14. 

Christ  the  head  of  the  church,  his  body,  Eph.  1  :  22,  23 ;  Col.  1  :  18. 

The  pleroma,  the  fullness,  Eph.  1  :  23  ;  3  :  19 ;  Col.  1  :  19 ;  2:9. 

Their  former  Gentile  condition,  Eph.  2  :  1,12;  Col.  1  :  21. 

Their  present  Christian  condition,  Eph.   2  :  5,  15,  16 ;  Col.  2  :  13,  14. 

Paul's  stewardship  as  a  minister,  Eph.  3  :  2,  7 ;  Col.  1  :  23,  25. 

The  mystery— the  gospel  for  Gentiles,  Eph.  3  :  8  ff. ;  Col.  1  :  26,  27. 

Rooted  in  Christ,  Eph.  3  :  18 ;  Col.  2  :  7. 

Sins  to  1)e  shunned,  Eph.  5:3-6;  Col.  3  :  5-8. 

Buying  up  the  opportunity,  Eph.  5  :  16 ;  Col.  4  :  5. 

Spiritual  songs,  Eph.  5  :  19 ;  Col.  3  :  16. 

Duties  of  wives,  husbands,  children,  etc.,  Eph.  5  :  22,25-6  :  9 ;  Col.  3  :  15- 

4:  1. 
Prayer  enjoined,  especially  for  himself,  Eph.  6  :  18-20 ;  Col.  4  :  2-4. 
Tychicus,  his  character  and  mission,  Eph.  6  :  21,  22;  Col.  4  :  7,  8. 

The  differences  in  the  two  Epistles  appear:  1.  In  the  polemical  character 
of  Colossians,  as  seen  in  2  :  8-23.  2.  In  the  different  position,  use,  and  appli- 
cation of  certain  words  and  expressions  common  to  both.  3.  In  the  promi- 
nence given  to  the  church,  to  Christ,  and  the  Holy  Spirit.  In  Ephesians  Paul 
makes  the  general  and  ideal  church  the  most  prominent ;  in  Colossians  Christ 
is  the  cause  and  head  of  the  whole  created  universe.  The  work  of  the  Holy 
Spirit  is  prominent  in  Ephesians,  but  is  quite  passed  over  in  Colossians,  the 
only  clear  reference  to  the  Holy  Spirit  being  in  Col.  1:8.  4.  Characteristic 
phrases,  such  as  "  the  heavenlies,"  occur  five  times  in  Ephesians  but  not  once 
in  Colossians.  So  "  grace  "  is  a  far  more  prominent  and  leading  word  in  Ephe- 
sians than  in  Colossians.  5.  Ephesians  is  more  general  and  is  fuller,  having 
sections  peculiar  to  itself,  such  as  the  foreordained  holiness  and  unity  of  the 
Redeemer  (i  =  3-u) ;  the  essential  unity  of  the  saints  (* :  "-u)  ;  deeds  of  darkness 
and  light  contrasted  (» :  t-u)  ;  marriage  illustrated  by  Christ  and  his  church 
(5  :  23-33) ;  the  Christian  armor  (6  :  lo-n).  Such  close  similarities  and  great  differ- 
ences are  a  strong  proof  that  both  Epistles  were  from  the  same  hand.  One  is 
evidently  not  borrowed  from  the  other.  The  same  writer  under  different  con- 
ditions would  naturally  show  such  dissimilarities  and  resemblances.  Compare 
Paley's  "  JTorce  Paulince." 

While  it  appears  evident  that  these  two  Epistles  were  written  at  nearly  the 
same  time,  it  Avill  always  remain  an  open  question  as  to  which  of  the  two  was 
written  first.  Dean  Alford  gives  precedence  to  Colossians.  His  theory  is  a 
beautiful  one.  It  seems  natural  that  after  the  apostle— his  mind  full  of  the 
glories  of  Christ  and  the  consequent  glorious  privileges  of  believers — had  written 
the  Colossians  pointedly  and  polemically  against  certain  errors  which  were 
threatening  the  church,  he  should  have  thought  of  the  ideal  church,  which  con- 
ception could  be  only  realized  in  the  i>erfeeted  church  universal,  and  recalling 


INTRODUCTION 


to  mind  the  Ephesian  church,  in  which  he  had  labored  so  successfully  and  lov- 
ingly, he  writes  to  its  members  and  others  connected  with  them.  In  all  of  the 
fullness  of  the  Spirit's  promptings  and  revelations  and  in  overflowing  language 
he  pours  out  his  soul  on  the  great  theme  of  the  church  as  the  body  and  spouse  of 
Christ. 

Quite  a  close  relation  also  exists  between  this  Epistle  and  the  First  Epistle 
of  Peter.    Among  the  many  similarities  are  the  following : 

"  Blessed  be  the  God  and  Father,"  etc.,  Eph.  1  :  3 ;  1  Peter  1  :  3. 
Christ  at  God's  right  hand  over  all,  Eph.  1  :  20-22 ;  1  Peter  3  :  22. 
The  hope,  inheritance,  power  of  God,  ftiith,  Eph.  1  :  18-20;  1  Peter  1  :  3-5. 
Believers  on  a  living  foundation,  Eph.  2  :  18-22 ;  1  Peter  1  :  4-6. 
Prophecies  not  clearly  known  to  the  prophets  themselves,  Eph.  3  :  5,  10 ; 
1  Peter  1  :  10-12. 

Many  other  verbal  resemblances  might  be  adduced.  These  similarities, 
however,  are  not  such,  it  seems  to  me,  as  to  lead  to  the  supposition  that  either 
writer  copied  from  the  other.  Certain  resemblances  have  also  been  observed 
between  First  Peter  and  the  twelfth  and  thirteenth  chapters  of  Romans.  These 
parallelisms  may  be  explained :  1.  Peter  may  have  read  or  heard  read  the  whole 
or  portions  of  these  Epistles,  which  were  written  from  three  to  seven  years 
previously.  (Comp.  2  Peter  3 :  15.)  2.  Silvauus,  who  composed  1  Peter  under  the 
direction  of  the  apostle,  in  his  intercourse  with  him  may  have  impressed  him 
with  Paul's  thoughts  and  language.  3.  Peter  probably  met  Paul  after  his  im- 
prisonment and  was  deeply  impressed  with  his  conversation  and  discourses. 
Peter,  with  his  very  sympathetic  nature,  would  be  easily  impressed  by  such  a 
strong,  vehement  mind  as  that  of  Paul.  4.  The  oneness  of  the  Holy  Spirit's 
guidance  into  all  the  truth. 

A  relation  between  this  Epistle  and  that  to  the  Hebrews  has  been  noted. 
Their  Christ ology  is  the  same.  So  also  are  such  expressions  as  the  following :  In 
him  we  have  redemption  through  his  blood  ( Rp'i-  i : " ;  Heb.  9 :  12),  having  delivered 
himself  up,  in  order  that  we  might  be  sanctified  (Kpii,  5:25, 26;  Heb.  10  :  lO;  13 :  12)^ 
in  whom  we  have  boldness  of  access  (Kph.  3  :  12 ;  Heb.  4  :  le).  If  the  Epistle  to  the 
Hebrews  was  not  inspired  by  Paul,  or  written  under  his  direction,  it  is  certainly 
Pauline. 

We  have  elsewhere  noted  that  this  Epistle  enters  the  highest  realm  with  the 
Gospel  of  John,  and  perhaps  comes  into  contact  with  Revelation  in  the  message 
to  the  church  at  Ephesus.  It  is  very  possible  that  Paul  came  under  the  personal 
influence  of  John  at  his  last  visit  at  Jerusalem  and  during  his  imprisonment  at 
Cffisarea, 

OCCASION,  DESIGN,    AND   CONTENTS. 

There  is  nothing  in  the  Epistle  to  indicate  what  occasioned  it,  except  the 
mention  of  Tychicus,  who  was  of  Asia  and  very  probably  of  Ephesus.  He  had 
been  for  a  time  with  Paul  and  was  about  to  return  as  bearer  of  the  Epistle  to  the 
Colossians.  As  he  would  also  visit  Ephesus  and  its  vicinity  the  apostle  improves 
the  opportunity  of  writing  to  the  brethren  residing  at  Ephesus.    Viewing  the 


thp:  epistle  to  the  ephesiaxs 


saints  there,  gathered  mostly  from  Gentiles  he  sees  in  them  a  type  or  sample  of 
the  church  universal,  the  body  of  Christ,  composed  of  Gentiles  as  well  as  Jews. 
He  enlarges  upon  tlie  glories  of  Christ  and  the  blessedness  of  salvation,  and 
enforces  upon  them  Christian  unity  and  practical  duties  in  the  various  relations 
of  life.  The  first  tiiree  chapters  are  chiefly  doctrinal ;  the  last  three  mainly 
practical. 

GENERAL   ANALYSIS. 

First  Part.— Doctrinal.    Tlie  glory  and  unity  of  the  church  as  the  body 
of  Christ,  1:1-3:  21. 
Salutation.    Writer  and  Readers,  1  :  1,  2. 
I.  Ascription  of  Praise  to  God,  1  :  3-14. 

1.  For  the  blessing  and  adoption  of  the  elect  in  Christ,  1  :  3-6. 

2.  For  the  redemption  through  his  blood,  1:7,8. 

3.  For  making  known  the  mystery  of  his  will,  1  :  9,  10. 

4.  For  being  cliosen  as  God's  heritage,  1  :  11,  12. 

5.  For  their  unity  in  Christ,  both  Jews  and  Gentiles,  1  :  13,  14. 
II.  Prayer  for  his  readers,  1  :  15-23. 

1.  Tlianks  for  the  faith  of  his  readers,  1  :  15,  16. 

2.  Prayer  for  their  further  enlightenment,  1  :  17,  18. 

3.  To  understand  more  fully  the  glory  of  Christ,  1  :  19-21. 

4.  That  he  is  the  head  over  all  things  to  the  church,  1  :  22. 

5.  Tlie  church  the  fullness  of  Christ,  1  :  23. 

III.  God's  power  exhibited  in  the  regeneration  of  the  Ephesians,  2  :  1-10. 

1.  Their  former  condition  of  spiritual  death,  2  :  1-3. 

2.  Their  present  condition — made  alive  through  grace,  2  :  4-6. 

3.  Their  future  prospects— exalted  with  Christ,  2  :  6,  7. 

4.  Display  of  God's  purpose,  power,  and  grace,  2  :  8-10. 

IV.  Regeneration  of  the  Ephesians  further  considered,  2  :  11-22. 

1.  Reminded  of  their  former  condition  as  heathen,  2  :  11,  12. 

2.  Once  for  off,  but  now  near  through  the  blood  of  Christ,  2  :  13. 

3.  Christ  has  broken  down  the  middle  wall  of  partition,  2  :  14,  15. 

4.  Jews  and  Gentiles  united  in  one  fellowship,  2  :  16-18. 

5.  Gentile  believers  fellow-citizens  witli  the  saints,  2  :  19. 

6.  A  spiritual  and  ever-growing  temple  of  God,  2  :  20-22. 

V.  Paul  a  prisoner  for,  and  his  commission  to  the  Gentiles,  3  :  1-13. 

1.  His  apostolic  commission  to  the  Gentiles,  3  :  1-3. 

2.  The  mystery  revealed  to  him,  3  :  4,  5. 

3.  The  mystery  :  Gentiles  joint  heirs  and  joint  partakers,  3  :  6. 

4.  The  proclamation  of  this  universal  gospel  committed  to  him,  3  :  7-9. 

5.  The  manifold  wisdom  of  God,  3  :  10. 

6.  The  purpose  of  the  ages,  purposed  in  Christ,  3:11. 

7.  An  encouragement  to  Gentiles  to  boldness  and  confidence,  3  :  12,  13. 
VI.  His  prayer  for  their  growth  and  strength  in  the  Christian  life,  3  :  14-21. 

1.  That  they  be  strengthened  as  to  the  inner  man,  3  :  14-16. 

2.  That  Christ  mav  dwell  witliin  them,  3  :  17. 


INTRODUCTION 


3.  That  they  may  know  the  surpassing  love  of  Christ,  3  :  18. 

4.  And  be  filled  unto  all  the  fullness  of  God,  3  :  19. 

5.  A  doxology  of  praise  and  glory  to  God  forever,  3  :  20,  21. 
Second  Part.— Practical,  4  :  1-6  :  24. 

I.  Exhortations  especially  to  Gentile  believers  to  make  this  unity  and  equality 
a  reality,  4  :  1-24. 

1.  To  walk  worthy  of  their  calling,  4:1,2. 

2.  And  keep  the  unity  of  the  Spirit,  4  :  3. 

3.  Since  the  church  is  essentially  one  body,  4  :  4-6. 

4.  But  with  a  variety  of  gifts,  variously  distributed,  4  :  7-11. 

5.  Harmoniously  united  for  present  and  future  unity,  4  :  12,  13. 

6.  And  for  maturity  in  knowledge,  love,  and  spiritual  stature,  4  :  14-16. 

7.  Therefore  walk  no  longer  after  the  manner  of  Gentiles,  4  :  17-19. 

8.  Since  they  had  not  so  learned  Christ,  4  :  20,  21. 

9.  They  should  put  off  the  old  man  and  put  on  the  new,  4  :  22-24. 

II.  Special  precepts  for  Christian  living,  growing  out  of  the  foregoing  admoni- 
tions, 4  :  25-5  :  20. 

1.  Heathenish  vices  and  practices  must  be  laid  aside,  4  :  25-29. 

2.  Practise  truthfulness,  kindness,  honesty,  purity,  4  :  25-29. 

3.  And  grieve  not  the  Holy  Spirit,  4  :  30. 

4.  But  put  away  all  bitterness  and  all  malice,  4  :  31. 

5.  And  exercise  patience  and  forgiveness,  4  :  32. 

6.  Imitate  God  and  walk  in  love,  5  :  1,  2. 

7.  Duties  toward  themselves.    Personal  purity,  5  :  3-7. 

8.  Walk  as  children  of  light,  5  :  8-14. 

9.  Wisely  and  circumspectly,  5  :  15-17. 

10.  Filled  with  the  Spirit,  with  spiritual  songs,  5  :  18-20. 
III.  Duties  of  the  married  state  and  of  the  family,  5  :  21-6  :  9. 

1.  Of  wives  to  their  husbands,  5  :  21-24. 

2.  Of  husbands  to  their  wives,  5  :  25-32. 

3.  (Christ  and  the  church,  5  :  25-30.) 

4.  Of  children  to  their  parents,  6  :  1-3. 

5.  Of  parents  to  their  children,  6  :  4. 

6.  Of  servants  and  masters,  6  :  5-9. 

IV.  Closing  words  and  exhortations,  6  :  10-24. 

1.  Be  strong.     The  conflict  and  the  enemy,  6  :  10-12. 

2.  Description  of  the  Christian  armor,  6  :  13-17. 

3.  Requests  prayers,  especially  for  himself,  6  :  18-20. 

4.  His  message  through  Tychicus,  6  :  21,  22. 

5.  Salutation  and  benediction,  6  :  23,  24. 


THE   EPISTLE   TO   THE   PHILIPPIANS 

PHILIPPI. 

Philippi  was  a  city  of  Thrace,  in  eastern  Macedonia,  between  the  rivers 
Strymon  and  Nestus.  It  was  originally  called  Krenidcs,  meaning  "Little 
Fountains,"  from  the  numerous  springs  which  arose  in  the  mountains  on  the 
north.  It  was  celebrated  for  its  neighboring  gold  and  silver  mines,  to  secure 
which  Philip,  the  father  of  Alexander  the  Great,  took  it  in  356  B.  C.  and  called 
it  Philippi,  after  himself.  In  B.  C.  42  a  memorable  battle  was  fought  here,  in 
which  the  republican  forces  under  Brutus  and  Cassius  were  defeated  by  Octa- 
vius  and  Anthony.  Octavius,  who  afterward  became  Augustus,  made  it  a 
Roman  colony  and  bestowed  upon  it  certain  rights  of  citizenship  and  proprietor- 
ship. As  it  was  a  colony  and  a  city  of  rank  it  could  well  be  styled  "a  chief 
city  of  the  district  of  Macedonia."  (See  note  ou  Acts  le  :  12,  13.)  It  is  distinguished 
as  the  first  city  in  Europe  in  which  Paul  preached.  He  found  no  synagogue, 
but  a  place  of  prayer  by  the  riverside  without  the  city,  the  Gangas,  a  tributary 
of  the  Strymon.  Here  he  preached.  Lydia  and  others  were  converted,  and  a 
church  was  gathered,  probably  in  the  spring  of  A.  D.  52.  Paul  subsequently 
visited  it  in  the  summer  or  autumn  of  A.  D.  57,  and  again  in  the  spring  of  a.  d. 
58.  Luke  appears  to  have  spent  some  of  his  time  here  during  this  intervening 
period  (Acts  16:  12;  20:6).  The  church  at  Philippi  generously  contributed  to 
Paul's  support  (2  cor.  11  :9;  Phil.  4 :  16)  and  to  the  poor  of  the  saints  at  Jerusalem 
(2  Cor.  8  :  1-5).  It  contiuucd  to  flourish  long  after  the  apostolic  days.  Tertullian 
speaks  of  it  as  maintaining  the  apostle's  doctrines  and  reading  publicly  his  Epis- 
tles. After  Macedonia  was  conquered  by  the  Turks  the  church  declined  and 
passed  out  of  existence.  It  still  lives  through  its  Scripture  history,  its  best 
memorial  being  this  Epistle.    The  place  itself  is  now  a  heap  of  ruins. 

authorship  and  ixtegrity  of  the  epistle. 

The  testimony  of  early  Christian  literature  is  unanimous  in  ascribing  this 
Epistle  to  the  Apostle  Paul.  It  was  regarded  as  Paul's  in  the  canon  of  the 
heretic  Marcion  and  of  the  Muratorian  fragment,  as  well  as  by  the  old  Latin 
ajid  earliest  Syriac  versions.  It  was  recognized  by  Pol  yea  rp  in  his  letter  to  the 
Philippians,  and  by  Irenieus  and  Clement  of  Alexandria,  Origen  and  Eusebius, 
and  Christian  writers  generally  after  them  used  it  as  a  work  of  Paul.  Its  genu- 
ineness, however,  has  been  assailed  by  Baur  and  several  others.  But  their 
criticisms  have  been  ably  refuted  by  Liinemann,  A.  Ilarnack,  "Weiss,  and  others. 
"  The  Epistle  completely  reflects  St.  Paul's  mind  and  character  even  in  their 
finest  shades  "  (Lightfoot).  It  has  also  been  held  by  some  that  we  have  two 
letters  in  this  Epistle.  This  theory  rests  mainly  on  the  assumption  that  the 
"  finally  "  of  3  :  1  indicates  an  intention  of  closing  the  letter.  Yet  some  others 
hold  that  this  expression  implies  a  former  and  lost  Philippian  letter.  But  in  a 
familiar  Epistle  to  a  beloved  chuicli,  informal  and  unsystematic  and  overflow- 
x.xii 


INTRODUCTION 


ing  with  personal  feeling,  it  was  perfectly  natural  that  the  apostle  should  pass 
abruptly  from  one  theme  to  another.  (See  notes  ou  3  :  i.  2.)  "  There  seems  to  be, 
therefore,  no  sufficient  grounds  for  disputing  the  integrity  of  the  Epistle.  If 
the  partition  theory  is  admitted,  the  attempt  to  fix  the  dividing  line  must  be 
regarded  as  hopeless  in  the  face  of  the  differences  between  critics  "  (M.  R.  Vin- 
cent, "The  International  Critical  Commentary"). 

TIME  AND  PLACE. 

It  is  now  generally  conceded  that  this  Epistle  was  Avritten  from  Rome 
during  the  imprisonment  related  in  Acts  28  :  30,  31.  Paulus,  Meyer,  and  a  few 
others,  have  placed  its  composition  at  Ciesarea,  but  this  view  has  been  mostly 
abandoned,  as  it  is  not  sustained  by  any  indications  furnished  by  the  Epistle. 
The  notice  of  "Caesar's  household"  (  4:22)  points  to  Rome  rather  than  to 
Ciesarea.  So  does  also  Paul's  expectation  of  a  speedy  decision  in  his  case  (2  :  23)  ^ 
and  his  strait  between  life  and  death  (1  :  21-23)^  and  his  hope  of  returning  to 
Philippi  in  case  of  his  liberation.  At  Ciesarea  he  was  looking,  not  toward 
Philippi  but  toward  Rome  (Acts  23 :  n),  and  as  a  last  resort  he  could  appeal  to 
Ciesar.  The  progress  of  the  gospel  and  the  Pretoriau  guard  (1  =  12-14)  clearly 
point  to  Rome  as  the  place  of  greater  importance  and  the  newer  field  for  the 
gospel.  The  allusions  in  the  Epistle  imply  an  area  of  influence  too  extensive 
for  Csesarea,  but  amply  fulfilled  at  Rome. 

A  more  difficult  question  arises :  Was  this  Epistle  written  early  or  late  in 
Paul's  two  years  of  Roman  captivity?  Was  it  before  or  after  Ep/iesians,  Colos- 
sians,  and  Philemon,  which  are  plainly  to  be  grouped  together?  The  majority 
of  the  critics  assign  it  to  the  later  period  (Meyer,  Alford,  Ellicott,  Godet,  etc.). 
But  Lightfoot,  Farrar,  and  Moule  prefer  the  earlier  date.  Vincent  inclines  to 
the  later.    The  question  cannot  be  decided  with  certainty. 

That  it  was  written  some  time  after  Paul's  arrival  at  Rome  seems  probable  : 

(1)  From  the  great  progress  the  gospel  had  made  at  Rome  (i:i2-u:  4:22). 

(2)  From  the  fact  that  the  Philippians  had  heard  of  his  imprisonment,  had 
raised  and  sent  their  contribution  to  him  by  Epaphroditus,  had  heard  of 
Epaphroditus'  sickness,  the  effect  of  which  news  on  them  had  come  back  to 
Epaphroditus,  thus  necessitating  four  journeys  of  seven  hundred  miles,  the  dis- 
tance between  Philippi  and  Rome.  The  time  for  these  journeys,  for  the  raising 
of  the  money,  for  his  stay  with  Paul,  and  for  his  sickness,  must  have  covered  a 
period  of  several  months,  perhaps  more  than  a  year.  It  is  possible  that  Epaph- 
roditus may  have  gone  to  Rome  in  the  autumn  of  A.  D.  61,  but  it  is  just  as 
probable  that  he  went  there  with  the  opening  of  navigation  in  the  spring  of 
A.  D.  62.  (3)  It  is  said  that  the  Epistle  indicates  sadness  and  a  stricter  confine- 
ment. But  this  is  pure  fancy ;  the  Epistle  is  joyful  and  hopeful.  (4)  It  is 
noted  that  the  names  of  Luke  and  Aristarchus,  Avho  sailed  from  Caesarea  with 
Paul  (Acts  27  : 2)  are  not  mentioned  in  this  Epistle,  though  they  both  appear  in 
Colossians  and  Philemon.  It  is  dangerous  to  argue  from  silence.  They  may 
have  been  away  temporarily  from  the  city  on  private  business  or  missionary 
duty.  We  can  only  infer  that  this  Epistle  was  not  written  at  the  time  of 
the  others.     (Comp.  note  on  2:20,21.)     (5)  The  expectation  of  a  speedy  release 


xxiv  THE  EPISTLE  TO  THE  PHILIPPIANS 

(2 :  21).  But  he  writes  in  even  stronger  terms  to  Philemon  (22).  And  in  Philip- 
plans  (2 :  19)  he  expects  to  send  Timothy  before  he  comes  himself. 

For  the  earlier  date  Lightfoot  urges  that  the  style  and  tone  of  this  Epistle 
resembles  more  the  earlier  Epistles  than  it  does  those  to  the  Colossians  and  the 
Ephesians;  that  it  represents  the  transition  from  the  conflict  with  Pharisaic 
Judaism  to  that  with  the  incipient  gnosticism  of  the  Asiatic  churches.  This, 
however,  does  not  necessarily  follow.  How  simple  in  tone  and  style  is  Phile- 
mon, and  how  free  from  all  indications  of  doctrinal  error,  though  manifestly 
written  at  the  same  time  as  the  Colossians.  The  character  and  surroundings  of 
each  church  addressed  would  naturally  determine  the  tone  of  the  Epistle.  The 
doctrines  and  errors  discussed  would  largely  determine  the  style  and  manner  of 
treatment.  It  is  evident  from  the  three  Epistles  that  the  brethren  respectively 
addressed  were  ditierently  affected  doctrinally  and  needed  different  treatment. 
"We  cannot  trace  accurately  Christian,  or  heretical  church  development  among 
brethren  so  widely  and  ditierently  situated  as  were  those  in  the  Macedonia  and 
Asiatic  churches. 

This  Epistle  most  truly  holds  an  intermediate  position,  both  doctrinally  and 
logically  between  Romans  and  other  earlier  Epistles  on  the  one  hand  and  Ephe- 
sians and  Colossians  on  the  other.  Yet  there  is  nothing  in  this  Epistle  that  de- 
mands either  an  earlier  or  a  later  date.  The  probability,  however,  that  Epaph- 
roditus  did  not  arrive  later  than  the  spring  of  A.  D.  62,  and  the  time  neces- 
sary for  his  visit  and  labors  with  the  apostle,  for  his  sickness  and  recovery  and 
his  return  before  winter,  all  this  leads  me  to  prefer  the  autumn  of  A.  D.  62  as 
the  more  probable  date.    The  other  Epistles  may  have  been  written  a  little  later. 

RELATION  TO  OTHER  EPISTLES. 

This  has  been  referred  to  in  the  preceding  section,  and  in  the  Introduction  to 
the  Epistle  to  the  Ephesians.  The  Epistle  to  the  Philippians  resembles  the 
Ephesians  in  the  freedom  of  spontaneous  thought  and  impassioned  prayer,  and 
both  Ephesians  and  Colossians  in  penetrating  into  the  heights  and  depths  of  the 
Divine  counsels.  Of  the  earlier  Epistles  it  resembles  First  Thessalonians  in  ex- 
pressions of  strong  personal  attachment  and  in  its  unofficial  salutations  and 
greetings  and  its  absence  of  appeals  to  apostolic  authority.  It  resembles  Second 
Corinthians  in  its  torrent  (but  less  strong)  of  personal  feeling  and  its  conse- 
quent unsystematic  plan  and  treatment.  It  is  in  strong  contrast  to  the  severe 
tone,  censure,  and  argument  of  Galatians,  but  resembles  it  in  its  opposition  to 
Judaic  formalism  and  Antinomian  license,  and  in  its  doctrine  of  justification  and 
the  righteousness  which  is  from  God.  But  it  reseml)les  Romans  more  than  it 
does  any  other  earlier  Epistle,  not  so  much  in  formulated  statements  of  doctrine 
as  in  allusions  and  incidental  references  to  the  great  fundamental  truths  of  the 
gospel.  Of  the  parallels  of  thought  and  expression  Lightfoot  presents  the  fol- 
lowing: 

Longing  for  them.    God  his  witness,  Phil.  1  :  3-8  ;  Rom.  1  :  8-11. 

Approving  things  excellent,  Phil.  1  :  10;  Rom.  2  :  18. 

Christ's  death  and  exaltation,  Phil.  2  :  8-11 ;  Rom.  14  :  9-11. 

Practising  humility,  Phil.  2  :  2,  3 ;  Rom.  12  :  16-19, 


IXTRODUCTIOX 


Preferring  one  another,  Phil.  2  :  3,  4;  Koni.  12  :  10. 

The  true  circumcision  exulting  in  Christ,  Phil.  3:3;  Kom.  1:9;  2  :  28; 
5:  11. 

Paul  an  Israelite,  Phil.  3:5;  Rom.  11:1. 

A  righteousness  of  works,  and  the  righteousness  of  faith,  Phil.  3:9;  Rom. 
10  :  3  ;  9  :  31,  32. 

Conformed  to  Christ's  death  and  resurrection,  Phil.  3  :  10,  11 ;  Rom.  6  :  5. 

Conformed  to  Christ's  image,  Phil.  3  :  21 ;  Rom.  8  :  29. 

The  sensual  and  their  end,  Phil.  3  :  19 ;  Rom.  6  :  21 ;  16  :  18. 

A  sacrifice  well-pleasing  to  God,  Phil.  4  :  18 ;  Rom.  12  :  1. 

OCCASION  AND  OBJECT. 

The  immediate  occasion  of  this  Epistle  was  the  sending  back  to  the  Philip- 
pians  of  Epaphroditus,  who  had  been  the  bearer  of  their  messages  and  contribu- 
tions (2 :  25 ;  4  :  10, 18).  Either  fi'om  the  hardship  of  the  journey  or  from  over-ex- 
ertion in  gospel  labors  with  Paul  at  Rome,  or  from  malaria  and  climatic  causes, 
he  hecame  dangerously  ill  (2  :  27. 30).  On  recovery,  learning  that  the  Philippians 
had  heard  of  his  severe  sickness,  he  was  anxious  to  return  in  order  to  allay  their 
fears,  besides  having  the  longings  for  home  natural  to  an  invalid  in  a  foreign 
land  (2  :  26).  Paul  therefore  sent  him  back  and  sent  this  Epistle  by  him  (2 :  25. 28). 
His  object  in  writing  was,  first,  to  acknowledge  their  liberality  (1  =  3;  *  =  10-20) ; 
secondly,  to  give  information  concerning  his  own  condition,  his  success  in 
preaching  the  gospel  and  other  matters  of  interest  to  them ;  thirdly,  to  give  such 
instructions  in  the  gospel  and  cautions  against  errorists,  and  such  admonitions 
as  might  be  necessary  for  their  Christian  unity  and  establishment  in  the  faith, 
and  to  regulate  their  conduct  toward  each  other  and  toward  unbelievers. 

CHARACTER  AND  CONTENTS. 

This  Epistle  is  a  familiar,  friendly  letter  to  a  loved  and  loving  church  of  the 
apostle's  own  planting.  Its  characteristics  are:  1.  Ethical  rather  than  doctri- 
nal. Yet  it  does  not  descend  into  a  mere  code  of  morals.  In  the  enforcement  of 
great  Christian  precepts  the  apostle  weaves  into  his  exhortation  great  doctrines, 
as  Christ's  humiliation  and  exaltation,  or  salvation  by  grace  in  contrast  to  sal- 
vation through  the  law.  But  in  all  his  allusions  to  doctrine  it  is  for  a  practical 
purpose.  2.  VsiuVs, personality.  Thispersonalelement  isseen  inThessalonians, 
and  most  strongly  in  Second  Corinthians.  But  in  this  Epistle  we  see  most  clearly 
the  heart  of  Paul  in  a  calm,  unruffled  state,  unaffected  by  troubles  within  and 
outside  of  the  churches.  It  reflects  his  large  sympathy,  his  spiritual  power,  and 
his  consecrated  life  and  experience  as  one  who  counted  all  things  but  loss  for 
Christ,  ever  striving  after  larger  attainments.  3.  Affectionate  tenderness  and 
confidence.  The  harmonious  relation  between  Paul  and  the  Philippians  for  ten 
years,  and  their  repeated  remembrance  of  him  in  ministering  to  his  wants,  con- 
tributed to  this.  It  is  the  most  interesting  and  delightful  of  all  his  Epistles.  Not 
the  slightest  censure  is  implied  or  expressed  against  the  church  or  any  member 
of  it,  unless  it  be  as  some  have  erroneously  supposed  in  2  :  30,  or  in  4  :  10  where, 
if  any  is  implied,  it  is  immediately  withdrawn,  and  in  a  manner  amounting  to  a 


THE  EPISTLE  TO  THE  PHILIPPIANS 


compliment.  4.  Joyousness.  From  beginning  to  end  it  throbs  with  spiritual 
joy.  In  the  dungeon  at  Philippi  Paul  and  Silas  sang  songs  in  the  night;  and 
in  this  Epistle  the  echo  is  heard  coming  forth  from  Paul,  the  prisoner  of  Jesus 
Christ  at  Home.  It  is  like  a  piece  of  music  whose  keynote  is  joy  and  its  most 
t'xultant  strain  is,  "Rejoice  in  the  Lord  always,  and  again  I  say  rejoice." 

The  plan  of  this  Epistle  is  general,  and  exhibits  the  freedom  of  epistolary 
correspondence.     It  may  be  analyzed  as  follows  : 
I.  Introduction,  1  :  1-11. 

1.  Salutation,  1  :  1,  2. 

2.  Thanksgiving  and  prayer  for  the  Philippians,  1  :  3-11. 
II.  Paul's  present  circumstances  and  feelings  at  Rome,  1  :  12-26. 

1.  Encouragement.     Progress  of  the  gospel,  1  :  12-14. 

2.  Trials.     Motives  for,  and  manner  of  preaching  Christ,  1  :  15-18. 

3.  Expectation.      Their  salvation,   and    Christ   magnified   through   him, 

1  :  19,  20. 

4.  Hopes,  in  life  or  death  ;  yet  assured  of  seeing  them  again,  1  :  21-26. 

III.  Exhortation  to  unity,  self-denial,  and  a  godly  life,  1  :  27-2  :  18. 

1.  "Walk  worthily  in  unity,  in  firmness  and  boldness,  1  :  27-30. 

2.  Have  unity,  humility,  and  unselfishness,  2  :  1-4. 

3.  After  the  example  of  Christ,  2  :  5-11. 

4.  Persevere  in  holy  obedience,  2  :  12,  13. 

5.  Be  lights  in  the  world  and  cheer  the  apostle's  heart,  2  :  14-18. 

IV.  Paul's  co-laborers,  his  intended  movements,  2  :  19-30. 

1.  Hopes  to  send  Timothy,  2  :  19-23. 

2.  Also  trusts  that  he  will  come  himself,  2  :  24. 

3.  Must  also  send  Epaphroditus,  2  :  25. 

4.  Illness,  recovery,  and  mission  of  Epaphroditus,  2  :  26-30. 

V.  "Warning  against  Judaizing  teachers.    His  own  experience  and  example, 
3  :  1-21. 

1.  Exercise  Christian  joy,  3  :  1. 

2.  An  abrupt  transition;  warning  against  Judaizers,  3  :  2,  3. 

3.  He  himself  once  adhered  to  Judaism,  3  :  4-6. 

4.  His  own  Christian  experience ;  renounced  all  for  Christ,  3  :  7-11. 

5.  The  end  he  had  in  view  ;  the  prize,  3  :  12-14. 

6.  Let  each  one  walk  according  to  his  attainments,  3  :  15,  16. 

7.  Imitate  him ;  beware  how  they  diverge  from  the  right  path,  3  :  17-19. 

8.  Appeals  to  their  heavenly  citizenship,  3  :  20,  21. 

VI.  Concluding  exliortations,  thanks,  and  salutations,  4  :  1-23. 

1.  Exhorts   to   steadfastness,    unity,  joy,  self-forgetfulness,   and  prayer, 

4  :  1-7. 

2.  And  to  a  pure  and  lofty  Christian  morality,  4  :  8,  9. 

3.  Thanks  the  Philippians  for  their  gifts,  4  :  10-20. 

4.  Salutations  and  benediction,  4  :  21-23. 


THE   EPISTLE   TO   THE   COLOSSIANS 

CITY  AND   THE   CHURCH   AT   COLOSSiE. 

Colossse  was  a  Phrygian  city,  situated  ou  the  river  Lyeus  about  twelve  miles 
above  Laodicea  and  Hierapolis,  two  important  cities  about  six  miles  distant 
from  each  other,  but  now  marked  by  extensive  ruins.  Colosste  in  ancient  days 
was  a  place  of  considerable  importance,  standing  on  the  military  route  from  the 
Euphrates  to  the  west.  Herodotus  speaks  of  it  as  "  a  large  city,"  and  Xenophon 
as  "  populous  and  prosperous  and  large."  It  afterward  declined  in  size  and  im- 
portance. The  geographer  Strabo,  about  the  Christian  era,  reckoijs  it  as  a  small 
town,  and  Ptolemy,  about  A.  D.  140,  omits  it  from  among  the  cities  of  that  region. 
It  has  long  been  in  ruins.  It  has  fewer  of  these  than  its  sister  cities,  but  con- 
siderable blocks  of  stone,  foundations  of  buildings,  broken  columns,  and  broken 
pottery  are  found.  Variation  occurs  in  the  spellings  of  the  name.  Some  ancient 
documents  have  Colosste ;  others  Colassse.  The  latter  may  have  been  a  provin- 
cialism. The  former  appears  upon  coins  and  mostly  in  classical  authors,  and 
seems  to  be  the  correct  form. 

The  church  at  Colossje  was  not  founded  by  Paul,  but  probably  by  one  of  his 
converts,  Epaphras  (i  :  ^),  during  Paul's  three  years'  ministry  at  Ephesus,  A.  D. 
54-57.  Paul  appears  never  to  have  visited  it.  In  this  both  Lightfoot  and 
Ramsay  are  agreed.  This  may  account  for  the  address  of  the  Epistle,  it  being 
not  to  the  church,  but  to  the  saints  and  brethren.  But  Renan  thinks  that  Paul  in 
going  "through  the  regions  of  Galatia  and  Phrygia  in  order"  (Acts  is :  23)  passed 
through  the  valley  of  the  Lycus,  without  preaching  there.  But  this  seems 
hardly  consistent  with  Col.  2  :  1.  Doubtless,  during  his  labors  at  Ephesus  and 
afterward  as  a  prisoner,  Paul  had  seen  representatives  of  this  community  of 
believers.  He  thought  of  them  more  as  individuals  than  a  church.  Both  they 
and  Epaphras  appear  to  have  been  Gentile  converts  (1  :  21, 27;  2  :  is).  There  is 
no  hint  to  the  contrary  in  the  Epistle.  Yet  they  were  exposed  to  Jewish  in- 
fluences. Lightfoot  estimates  that  there  were  not  less  than  eleven  thousand 
Jewish  adult  freemen  in  the  district  of  Laodicea  at  this  time. 

AUTHORSHIP  OF  THE  EPISTLE. 

This  Epistle  names  the  Apostle  Paul  as  its  author  (1 :  1 ;  i  ■  is).  This  is  con- 
firmed by  references  to  his  ministry  among  the  Gentiles  (1  =  23),  to  his  sufferings 
in  their  behalf  (1 :  24)^  to  his  imprisonment  (*  :  3.  10,  is),  and  to  his  well-known 
friends,  such  as  Timothy  (^  :  1),  Luke  and  Demas  (*  :  1*),  Epaphras  (1  •  t), 
Tychicus,  Mark,  and  Onesimus  (1 :  i-io).  The  external  evidence  for  its  Pauline 
authorship  is  abundant.  It  is  named  in  the  Muratorian  Canon  (before  A.  D. 
170).  Irenseus  of  Lyons  about  the  same  time  quotes  from  "the  Epistle  written 
to  the  Colossians."  Quotations  and  allusions  to  it  are  made  by  Justin  Martyr 
of  Palestine  (a.  d.  110-170),  and  Ignatius  (about  A.  D.  110).  Marcion,  the 
earliest  heretical  critic,  contemporaneous  with  Justin,  accepted  it  as  an  Epistle 
of  Paul.   So  also  a  little  later  in  the  second  century,  or  early  in  the  third,  Origen 

xxvii 


xxviii  THE  EPISTLE  TO  THE  CUL0SjS1A>'S 


of  Alexandria,  Clement  of  Alexandria,  and  Tertullian  of  Carthage  quote  fre- 
quently from  this  Epistle.  Until  the  present  century  it  has  been  universally 
accepted  as  a  production  of  the  Apostle  Paul. 

The  tirst  to  assail  the  genuineness  of  this  Epistle  was  Mayerhoff  (1838),  who 
attempted  to  show  that  it  was  an  abridgment  of  Ephesians  in  the  second  cen- 
tury, directed  against  the  Corinthians.  He  was  followed  by  Baur  (1845),  who 
regarded  it  as  an  attempt  to  introduce  the  Alexandrian  logos-teaching  into 
the  teaching  of  Paul  with  reference  to  the  Ebionites,  who  held  Jesus  to  be 
inerely  human  temporarily  possessed  by  Christ.  Many  other  critics  followed 
their  lead,  with  varying  theories,  but  Avithout  agreement  among  themselves. 
Objections  against  the  Epistle  are  made  on  account  of  style  and  vocabulary,  and 
dilierences  fnuu  Paul  in  thought  and  expression.  But  several  years  had  elapsed 
since  Paul  wrote  the  four  great  Epistles  of  his  third  missionary  journey.  There 
was  abundant  time  for  differences  in  the  vocabulary,  expressions  of  thought, 
development  of  doctrine  from  new  experiences  and  revelations,  and  from  con- 
tact with  different  peoples  and  surroundings.  So,  also,  as  false  doctrines  and  per- 
plexing questions  gave  a  distinct  coloring  and  development  of  the  Epistles  to  the 
Corinthians,  Galatians,  and  Romans,  so  the  heresy  at  Colossse  determined 
largely  the  style,  vocabulary,  and  thought  of  the  Epistle  to  the  Colossians.  Paul 
would  have  been  a  dull  scholar  indeed,  if,  after  meeting  these  errors  for  several 
years,  and  at  the  same  time  under  the  guidance  of  the  Spirit,  he  could  not  find 
thought  and  language  to  meet  them.  As  somewhat  analogous,  it  has  been  re- 
marked that  Xenophon  exhibits  a  great  variety  of  diction  in  his  different  books. 
Such  objections  have  been  answered  and  the  Epistle  defended  by  Weiss,  Meyer, 
Alford,  Soden,  Abbott,  and  others.  Even  Px,enan  admits  its  genuineness,  with 
that  of  Philemon,  as  the  work  of  Paul.  The  relation  of  the  letter  of  Philemon 
to  that  to  the  Colossians  is  such,  that  the  undoubted  genuineness  of  the  latter  is 
a  strong  evidence  of  the  genuineness  of  the  former. 

THE  FALSE  TEACHERS  AND  TEACHING  AT  COLOSSiE. 

The  Epistle  indicates  that  certain  erroneous  doctrines  were  besetting  the 
faith  of  the  Colossians.  What  these  were  must  be  inferred  from  the  doctrine 
especially  emphasized  as  well  as  from  the  errors  opposed.  Some  of  them  appear 
to  have  been  of  Jewish  origin,  such  as  circumcision,  obligation  to  keep  the  law, 
and  ritualistic  observances  in  food,  drink,  feasts,  and  Sabbaths  (2  :  ii.  u,  le).  It 
appears  that  these  were  urged  upon  them,  not  as  a  necessity,  but  rather  as  de- 
sirable and  beneficial.  There  seems  not  to  have  been  at  Colossje  the  strength  or 
growth  of  the  Galatian  heresy  which  called  forth  the  great  protest  and  argument 
in  the  Epistle  to  the  Galatians.  Others  of  these  erroneous  teachings  appear  to 
have  been  non-Judaic  in  origin,  such  as  "  philosophy  and  vain  deceit,"  an  in- 
tellectual exclusiveness,  mysteries,  wisdom  reserved  for  a  few,  the  doctrine  and 
worship  of  angels,  and  ascetic  rules  of  life  (2 :  16-23). 

Some  critics  assume  that  these  two  elements  of  error  were  independent  of 
each  other,  but  concurrent,  the  one  ritualistic  and  the  other  speculative.  But 
if  independent  they  might  have  been  somewhat  antagonistic,  of  which  there  is 
no  sign.    The  careful  reader  of  the  Epistle,  especially  of  2  :  8-23,  will  observe 


INTRODUCTIOX 


but  one  general  heresy  with  varying  phases.  "  The  two  elements  are  so  closely 
interwoven  in  his  refutation,  that  it  is  impossible  to  separate  them.  He  passes 
backward  and  forward  from  the  one  to  the  other  in  such  a  way  as  to  show 
that  they  are  only  parts  of  one  complex  whole  "  (Lightfoot,  p.  73). 

There  is  no  evidence  that  the  teacher  or  teachers  of  these  errors  were  op- 
posers  of  Christianity.  They  appear  to  have  accepted  Christ  and  were  professed 
Christians;  but  taught  doctrines  and  practices  which  took  away  from  the  glory 
of  Christ  and  the  perfection  of  his  work  of  redemption.  They  also  appear  to 
have  been  Jewish  Christian  teachers  {-^  ■  n,  le),  but  whether  they  were,  before  ac- 
cepting Christianity,  Jews  by  birth  or  proselytes,  may  be  a  question.  Some  see 
in  them  an  Ebionitish  tendency,  but  it  does  not  appear  that  they  regarded  Christ 
as  merely  human.  Lightfoot  has  with  great  learning  discussed  the  question 
whether  this  heretical  teaching  was  influenced  by  or  akin  to  the  teaching  of  the 
Essenes.  He  decides  that  the  Essenes  exercised  an  indirect  influence  on  the 
Judaistic  teachers  who  disturbed  the  Colossians.  In  exclusiveness,  asceticism, 
and  angelology,  the  Colossian  heresy  was  akin  to  Essenism.  While  the  Essenes 
were  historically  confined  to  Palestine,  their  tendencies  extended  far  outside. 
But  such  tendencies  may  also  be  traced  to  other  sources.  "  Phrygia  provided  a 
congenial  soil  for  the  growth  of  such  a  type  of  religion.  It  was  the  home  of  the 
worship  of  Cybele  and  Sabazius  and  the  Ephesian  Artemis.  .  .  The  natural 
phenomena  of  the  region  about  Hierapolis,  Laodicea,  and  Colossse  were  well 
calculated  to  encourage  a  belief  in  demoniac  or  angelic  powers  controlling  the 
elementary  forces  of  nature.  There  was  for  example  at  Hierapolis  (and  still 
is)  an  opening  called  the  Plutonium,  which  emitted  a  vapor  (sulphuretted  hy- 
drogen) fatal  to  animals  which  came  within  its  range.  .  .  The  vapor  is  not 
always  equally  fatal"  (T.  K.  Abbott,  "International  Crit.  Com.,"  p.  xlix.) 

The  most  that  can  be  said  of  these  tendencies  is  that  they  were  Essenic.  But 
they  were  also  Gnostic.  Gnosticism  was  an  attempt  to  account  for  the  existence 
of  evil  and  the  creation  of  the  world.  It  regarded  God  as  good,  and  therefore  he 
could  not  have  created  matter,  Avhich  it  regarded  as  evil.  Hence  it  supposed  be- 
tween God  and  the  world  various  angelic  emanations,  the  work  of  creation 
being  done  by  the  lowest  of  these.  The  practical  results  of  this  theory  were 
extreme  asceticism,  or  unbridled  license.  So  we  find  it  developed  in  the  second 
century.  But  the  first  historical  Gnostic  was  Cerinthus,  who  came  from  Egypt 
and  was  active  in  Asia  Minor  toward  the  close  of  the  apostolic  age.  He  was  a 
converted  Jew  and  brought  into  his  Christian  system  a  mixture  of  Gnosticism 
and  Judaism.  He  may  be  regarded  as  a  link  between  later  Gnosticism  and  the 
Gnostic  tendencies  among  the  Colossians.  The  false  teachers  at  Coloss;«  prob- 
ably represented  the  beginnings  of  Judaistic  Gnosticism.  Without  denying  the 
ISlessiahship  of  Jesus,  they  seem  to  have  had  a  doctrine  of  angels,  who  perhaps 
were  regarded  as  having  participated  in  creation.  .  Connected  with  this  were 
asceticism  and  certain  Judaistic  principles  and  practices. 

All  this  these  false  teachers  regarded  as  "  philosophy,"  but  Paul  stamped  it 
as  "  empty  deceit,  according  to  the  tradition  of  men,  according  to  the  rudi- 
ments of  the  world,  and  not  according  to  Christ"  {'i  ■  a).  The  antidote  of  this 
false  teaching  he  found  in  the  nature  and  work  of  Christ,  the  Creator,  the  Up- 


xxx  THE  EPISTLE  TO  THE  COLOSSIAXS 


holder  of  all  things,  the  Head  of  the  church  and  the  Reconciler,  Saviour,  and 
Redeemer  through  the  blood  of  his  cross.  In  him  the  believer  found  the  "  mys- 
tery of  God  "  and  "all  the  treasures  of  wisdom  and  knowledge  hidden  "  (2  :  2  3). 
Being  united  in  him  by  faith,  his  Divine  fullness  eomiiletely  supplied  all  that 
outward  rites  symbolize,  and  his  perfect  work  had  abrogated  the  restrictions  of 
Judaism  and  overcome  the  powers  of  evil  (2  •  10-15).  Having  l)een  raised  with 
him  from  death  unto  life,  their  life  was  now  hid  with  him  (» =  i-»).  They  were 
therefore  to  set  their  minds  on  things  above,  not  on  things  on  the  earth. 

TIME  AND   PLACE  OF  WRITING. 

In  the  intrc.luction  to  the  Epistle  to  the  Ephesians  it  is  shown  that  the  three 
Epistles,  to  the  Ephesians,  to  the  Colossians,  and  to  Philemon,  were  sent  at  the 
same  time,  doubtless  from  Rome  early  in  a.  D.  63.  This  Epistle  appears  to  have 
been  occasioned  by  the  information  given  to  the  apostle  of  the  dangers  to  which 
the  Colossians  were  exposed  from  heretical  teachers.  The  opportunity  was 
atforded  by  the  return  of  Tychicus  to  Ephesus  and  Asia  Minor  (4:7;  Kph.  6  :  21). 

RELATION  TO  OTHER  EPISTLES. 

The  relation  of  this  Epistle  to  that  to  the  Ephesians  is  discussed  in  the  Intro- 
duction to  that  Epistle.  Also  the  questions  regarding  the  epistle  from  Laodicea 
(4  :  16,  ou  which  see  uote).  The  resemblance  of  two  passages  in  Colossians  to  the 
epistle  to  the  Laodiceaus  in  Rev.  3  :  14-21  is  deserving  of  special  notice. 
Thus,  in  the  seven  epistles  of  our  Lord  to  the  seven  churches  it  is  only  in  that  to 
Laodicea  that  he  speaks,  almost  in  the  language  of  Paul,  thiat  he  is  the  faithful 
and  true  witness,  "the  beginning  of  the  creation  of  God  "  (Rev.  3 :  u).  Com- 
pare Col.  1  :  15,  "the  firstborn  of  every  creature."  So  also  peculiar  to  this 
Laodicean  epistle  are  the  words,  "I  will  give  him  to  sit  down  with  me  in  niy 
throne,  as  I  also  overcame  and  sat  down  with  my  Father  in  his  throne  "  (Rev.  3 :  21 ) 
Compare  Col.  3  : 1,  "  where  Christ  is  sitting  on  the  right  hand  of  God."  "This 
double  coincidence,  .  .  can  hardly,  I  think,  be  fortuitous,  and  suggests  an  ac- 
quaintance with,  and  a  recognition  of,  the  earlier  apostle's  teaching  on  the  part 
of  St.  John"  (LiGHTFOOT,  p.  42,  note). 

CONTENTS  OF  THE   EPISTLE. 

The  apostle's  purpose  in  writing  to  the  Colossians  was  to  warn  and  fortify 
them  against  certain  false  doctrines  that  were  threatening  their  spiritual  life 
and  activity.  Yet  with  admiral)le  wisdom  he  first  prepares  the  way  for  his 
admonition  with  a  commendatory  introduction,  gliding  into  an  exhibition  of 
the  pre-eminent  nature,  office,  and  work  of  Christ,  and  their  participation  in 
the  blessing  of  his  work  of  reconciliation,  and  his  own  joy  and  suflerings  as  a 
minister,  and  his  eflbrts  and  anxiety  in  diffusing  the  gospel  (1  : 1-2 :  s).  He  then 
exhorts  them  to  continue  in  the  truth  as  they  first  received  it,  exposes  the  fiilse 
philosophy  and  false  doctrines  of  certain  heretical  teachers,  and  warns  them 
against  their  principles  and  practices  as  subversive  of  the  simplicity  of  the 
gospel  (2  :  ft-23).  Passing  to  the  practical  application  of  the  foregoing,  he 
exhorts  them,  that,  having  risoii  with  Clirist  to  a  new  spiritual  life,  they  live 


INTRODUCTION 


according  to  this  new  relation  (3  :  i-4  :  e).     He  then  closes  with  personal  com- 
mendations and  greetings.    The  Epistles  may  be  analyzed  as  follows  : 
I.  Introduction,  1  :  1-14. 

1.  Salutation  to  Colossian  Christians,  1  :  1,  2. 

2.  Tlianksgiving  for  their  spiritual  progress,  1  :  3-8. 

3.  Prayer  for  their  future  spiritual  advancement,  1  :  9-11. 

4.  With   tlianksgiving  for  sharing  in  tlie  saints'  inheritance,  1  :  12,  13. 

5.  The  Theme :  The  Son  of  God's  love  and  his  redemptive  icork,  1  :  13,  14. 
11.  The  Son's  absolute  pre-eminence  in  his  person,  office,  and  work,  1  :  15-29. 

1.  As  to  his  person,  the  Creator  and  Upholder,  1  :  15-27. 

2.  As  Head  of  the  church,  1  :  18. 

3.  The  divine  fullness  dwelling  in  him,  1  :  19. 

4.  His  reconciling  and  atoning  work,  1  :  20. 

5.  The  Colossian  Christians  included  in  this  reconciliation,  1  :  21-23. 

6.  Paul's  ministry  in  this  work  among  the  Gentiles,  1  :  24-29. 

7.  His  anxiety  on  their  behalf  lest  they  be  led  astray,  2  :  1-5. 

III.  Polemical  warning  and  arguments  against  errors,  2  :  6-23. 

1.  Charge  to  abide  in  Christ,  as  first  received,  2  :  6,  7. 

2.  Warning  against  false  teachers  and  their  philosophy,  2  :  8. 

3.  This  philosophy  not  after  Christ,  2  :  8,  9. 

4.  Christ's  divine  fullness,  and  their  fullness  in  him,  2  :  9,  10. 

5.  Their  true  and  spiritual  circumcision  in  Christ,  2  :  11. 

6.  Implied  and  symbolized  by  their  baptism,  2  :  12. 

7.  Once  dead  in  sin,  now  alive  and  forgiven,  2  :  13. 

8.  Christ  has  annulled  the  legal  bond  against  us,  2  :  14. 

9.  And  despoiled  all  opposing  powers  of  evil,  2  :  15. 

10.  Therefore  must  not  submit  to  these  opposing  observances  2  :  16   17. 

11.  Nor  worship  inferior  beings,  thus  unfeithful  to  Christ,  2  :  18,  19. 

12.  They  died  with  Christ  to  worldly  ordinances,  2  :  20-23. 

IV.  Practical  application  of  their  new  risen  life,  3  :  1-4  :  6. 

1.  Let  your  aims  and  thoughts  be  on  things  above,  3  : 1-4. 

2.  Put  to  death  the  sins  of  their  unrenewed  state,  3  :  5-11. 

3.  Put  on  the  graces  of  their  renewed  state,  3  :  12-14. 

4.  Christ  to  rule  in  their  hearts,  words,  and  deeds,  3  :  15-17. 

5.  In  practising  godliness  in  the  t\imily,  3  :  18-6  :  1. 

(a)  By  wives  and  husbands,  3  :  18,  19. 

(b)  By  children  and  parents,  3  :  20,  21. 

(c)  By  servants  and  masters,  3  :  22-4  :  1. 

6.  Persevere  in  prayer  for  themselves  and  for  him,  4  :  2-4. 

7.  Wise  behavior  toward  the  unconverted,  4:5,6. 

y.  Closing  personal  commendations  and  greetings,  4  :  7-18. 

1.  Refers  them  to  Tychicus  and  Onesimus,  4  :  7-9. 

2.  Salutations  from  several  Jewish  and  Gentile  brethren,  4  :  10-14. 

3.  Salutations  to  the  Laodiceans.    A  request,  4  :  15,  16. 

4.  A  charge  to  Archippus,  4  :  17. 

5.  Salutation  with  his  own  hand,  4  :  IS. 


THE  EPISTLES  TO  THE  THESSALONIANS 

Thessalonica,  early  known  as  Theruia,  was  situated  on  a  hill  sloping  down 
to  the  water  of  the  Thermaic  (now  Saloniki)  Gulf,  with  high  mountain  ridges 
on  hoth  sides  and  a  fertile  country  behind.  It  was  rebuilt  and  enlarged  in  315 
B.  C.  by  Cassander,  who  named  it  Thessalonica,  after  his  wife,  a  sister  of  Alex- 
ander the  Great.  Her  name  was  probably  given  her  by  her  father  Philip  of 
Macedon,  in  commemoration  of  some  victory  over  the  Thessalians. 

Upon  the  Koman  conquest  of  Macedonia,  168  B.  C,  Thessalonica  was  made 
the  capital  of  the  second  of  the  four  districts  into  which  the  kingdom  was  divided. 
Afterward,  when  the  whole  was  consolidated  into  one  province,  it  became  the 
metropolis  of  the  whole  country.  Having  sided  with  Cassius,  who  defeated 
Brutus  at  Philippi,  42  B.  C,  it  was  made  a  free  city,  with  the  right  of  self-gov- 
ernment. Its  rulers  were  chosen  by  the  people  and  are  styled  by  Luke  (Acts 
17  :  6,  8)  politarchs,  a  strange  name  to  scholars.  But  while  the  name  politarch  is 
unknown  to  classical  literature,  it  was  found  on  a  triumphal  arch  which  spanned 
the  Egnatian  Way  at  the  western  end  of  the  city,  and  doubtless  existed  in  Paul's 
day.  This  arch  was  destroyed  in  1876,  but  fortunately  a  photograph  of  the  in- 
scription was  taken  before  the  arch  was  demolished,  and  is  more  correct  than 
most  copies.  The  following  translation  is  given  by  Prof.  E.  D.  Burton,  of  Chi- 
cago University,  in  the  "Biblical  World"  of  Jub',  1896: 

"  When  Sosipater,  the  son  of  Cleopatra  and  Lucius  Pontius  Secundus ;  Aulus 
A  vius  Sabiuus ;  Demetrius,  the  son  of  Faustus ;  Demetrius,  the  son  of  Nicopolis ; 
Cholos,  the  son  of  Parmenion,  surnamed  Meriscus,  Gains  Agilleius  Politus  were 
politarchs,  when  Taurus,  surnamed  Regulus,  the  son  of  Ammia,  was  treasurer 
of  the  city ;  when  Taurus,  the  son  of  Taurus,  surnamed  Regulus,  was  gym- 
nasiarch." 

It  will  be  noticed  that  in  this  translation  the  names  of  six  politarchs  are 
given  instead  of  seven,  as  in  other  renderings.  The  designation  given  to  the 
magistrates  of  the  city  is  a  striking  proof  of  the  minute  accuracy  of  Luke.  Three 
of  the  names  are  the  same  as  three  of  Panl's  companions,  Sopater  and  Secundus 

(Acts  20  :  4)  and  Gains  (Acts  19  :  29). 

Thessalonica  was  a  Greek  city,  and  its  population  was  largely  the  hardier 
Greeks  of  the  north.  It  was  of  great  commercial  importance,  next  to  Corinth 
and  Ephesus.  The  great  Roman  road,  the  Egnatian  AVay,  which  connected 
Rome  with  the  eastern  provinces,  passed  tlirough  the  city  and  had  a  most  im- 
portant station  here.  The  city  had  constant  and  quick  communication  with 
both  the  east  and  the  west.  There  were  thus  the  best  facilities  for  "sounding 
forth  the  word  of  the  Lord,  not  only  in  ^Macedonia  and  Achaia,  but  in  every 
place  making  known  their  faith."  Through  all  the  changes  of  its  history  it  has 
maintained  a  greater  or  less  importance,  commercially  and  religiously.  It  is 
one  of  the  few  cities  in  which  Christianity  has  continued.  In  the  early  middle 
ages  it  was  the  bulwark  of  Oriental  Christendom,  "  In  the  ninth  century  Cyril 
and  Methodius  carrieil  the  gospel  from  this  city  into  central  Europe,  planting 
xxxii 


INTRODUCTION 


Christianity  among  the  Bulgarians  and  ^foravians,  and  becoming  thus  indirectly 
the  founders  of  the  remarkable  Moravian  missions  of  modern  times"  (Burton). 
Protestant  missions  are  carried  on  there  to-day. 

The  commercial  character  of  the  city  has  drawn  to  it  in  every  age  a  mixed 
population.  There  were  many  Jews  and  a  synagogue  in  the  apostle's  day,  and 
ever  since  they  have  held  an  important  place  in  the  annals  of  the  city.  In  the 
fifteenth  century  there  was  a  great  immigration  of  Spanish  Jews,  and  to-day 
they  are  said  to  constitute  over  half  of  the  population.  The  growth  of  the  city 
has  been  rapid  in  recent  years.  Its  population  in  1896  was  about  one  hundred 
and  twenty  thousand,  made  up  of  Spanish  Jews,  Turks,  Greeks,  Bulgarians, 
Italians,  Germans,  and  English.  Its  name  varies  among  these  dilierent  nation- 
alities. The  Greeks  still  call  it  Thessalonica  ;  the  Germans,  Saloniki ;  the  Eng- 
lish, Salonika  ;  the  Jews,  the  French,  Salonique  ;  the  Turks,  Selanik  ;  the  Ital- 
ians, Salonicco;  the  Bulgarians,  Solun. 

THE   ENTRANCE  OF  THE  GOSPEL  INTO  THESSALONICA. 

Paul,  in  company  with  Silas  and  Timothy,  first  visited  Thessalonica  on  his 
second  great  missionary  journey,  a.  d.  52.  Entering  into  the  synagogue,  he  met 
Jews  and  devout  Gentiles  in  various  stages  of  proselytism,  and  for  three  Sab- 
baths expounded  the  Old  Testament  Scriptures,  setting  forth  that  Jesus  was  the 
Christ.  Some  Jews  and  a  great  multitude  of  Gentiles  believed  and  many  of  the 
chief  women  of  the  city  (Acts  17 : 1-4).  The  work  went  rapidly  on.  A  church  was 
thus  gathered,  mostly  of  Gentile  converts  who  had  originally  been  idolaters 
(1  Thess.  1  :  9).  It  would  sccm  that  the  time  occupied  by  this  visit  to  Thessalonica 
could  not  have  been  much  more  than  a  month.  And  this  must  not  be  thought 
too  brief  a  period  for  the  great  work  performed,  for  the  preaching  was  attended 
with  power  and  the  Holy  Spirit,  and  the  devout  and  inquiring  Gentiles  were  in 
a  prepared  state  to  receive  the  truth. 

The  work  in  Thessalonica  doubtless  extended  beyond  the  devout  Greeks 
to  the  pagan  population.  The  fact  that  many  had  but  recently  renounced 
idolatry  accounts  in  part  for  the  anxiety  of  the  apostle  to  return  to  them.  His 
stay  had  been  so  brief  that  he  wished  further  to  instruct  them  and  direct  them 
personally.  The  same  fact  accounts  for  his  exhortations  against  returning  to 
heathen  vices  and  practices. 

THE   FIRST   EPISTLE. 

This  Epistle  was  universally  regarded  as  Paul's  until  the  nineteenth  cen- 
tury. The  German  Schrader  first  questioned  its  genuineness  and  authenticity 
in  1836,  and  the  attack  was  repeated  and  further  developed  by  Baur  in  1845. 
Their  objections  were  raised  on  internal  grounds,  such  as  a  want  of  individuality 
and  doctrinal  statements,  a  supposed  allusion  to  the  destruction  of  Jerusalem  in 
2  :  16,  the  apocalyptic  character  (* :  i3-i8)  as  not  Pauline,  and  the  reputed  faith 
and  regular  church  government  of  the  Thessalonians  as  only  suited  to  a  later 
age.  But  these  objections  are  not  weighty  and  have  been  fully  answered  by 
recent  critics.  "  The  question  is  regarded  as  settled  in  fiivor  of  the  Epistle  by  the 
later  ci'itical  school"  (VINCENT). 
But  Paul  does  give  a  vivid  picture  of  himself  in  the  first  three  chapters  and  of 

C 


THE  EPISTLES  TO  THE  THESSALONIANS 


the  beginnings  of  his  work  among  the  Thessalonians.  The  portraiture  is  per- 
fectly natural,  bearing  the  marks  of  truth  and  in  harmony  with  Luke  and  with 
liimself  elsewhere.  The  simplicity  of  the  style  of  the  whole  Epistle,  its  instruct- 
ive and  practical  character,  and  its  single  doctrinal  statement  concerning  the 
second  coming  of  our  Lord,  accord  with  the  young  life  of  the  Thessalonian 
church  and  with  the  early  apostolic  ministry  of  Paul.  This,  and  the  second 
Epistle  as  well,  exhibits  in  a  high  degree  the  free,  vivid,  and  personal  char- 
acteristics of  a  friendly,  personal  letter.  Paul's  individuality  is  prominent,  he 
is  ever  himself,  and  the  picture  of  the  church  is  lifelike.  The  errors  and  the 
opposers  that  called  forth  his  later  Epistles  and  their  doctrinal  discussions 
had  not  become  prominent  in  the  churches.  The  Jews  and  Gentiles  were  now 
the  opposers  outside  of  the  church  (2  :  u),  but  a  little  later  Judaism  aroused 
opposition  in  the  church  itself.  And  still  later  the  Jewish  and  Oriental  theoso- 
phists  and  others  were  influencing  some  churches.  But  notwithstanding  the 
growth  in  words,  expressions,  and  doctrines  exhibited  in  the  Epistles  of  Paul's 
third  missionary  journey  and  of  the  captivity,  there  may  be  discovered  an 
inimitable  kinship  of  feeling  and  verbal  forms  in  his  Epistles  to  the  Macedonian 
churches,  his  earlier  to  the  Thessalonians,  and  his  later  to  the  Philippians.  It 
seems  inconceivable  that  either  the  iirst  or  second  Epistle  could  be  the  work  of 
a  later  imitator.  They  bear  the  evidences  in  themselves  of  his  earlier  experiences 
and  surroundings,  the  teachings  and  encouragements  needed  by  a  young  church 
in  the  midst  of  persecution,  and  the  hopes,  expectations,  and  plan  of  one  in  the 
younger  period  of  his  own  life. 

OCCASION,  TIME,   AND  PLACE. 

Paul  had  doubtless  expected  to  remain  at  Thessalonica  for  some  time,  since 
he  could  support  himself  there  by  manual  labor  (2  Tiiess.  3 : 7, 8).  But  the  Jewish 
persecution  compelled  him  to  leave  quickly  with  the  hope  of  returning  in  a 
short  time.  "  Paul  and  Silas  were  sent  away  by  night  to  Berea"  (Acts  n  :  10), 
Avhere  they  labored  most  successfully.  But  the  persecutors  speedily  followed 
them,  and  Paul  was  conducted  alone  to  Athens,  where  he  hoped  Silas  and 
Timothy  might  join  him.  But  making  a  short  stay  there  he  appears  to  have 
left  before  their  coming  and  to  have  gone  to  Corinth.  Here  Silas  and  Timothy 
soon  after  came  to  him  from  Macedonia  (-^cts  is  :  5). 

Soon  after  Paul's  departure  from  Thessalonica,  persecution  broke  out  against 
the  church  (1  Thcss.  2  :  u).  His  love  for  this  young  church  and  his  desire  to 
instruct  and  encourage  it  made  him  anxious  to  return  to  it.  Twice  he  resolved 
to  do  so,  but  insuperable  difiiculties  and  malicious  agencies  prevented  (1  Thess. 
2 :  18).  Being  no  longer  able  to  endure  his  anxiety  he  sent  Timothy  in  his  place, 
in  order  to  comfort,  encourage,  and  strengthen  the  church,  and  bring  back  to  him 
a  report  of  its  exact  condition.  Timothy's  return  and  his  report  of  the  steadfast- 
ness of  the  Thessalonians  in  faith  and  love,  their  peculiar  exposures  to  trials  and 
temptations,  and  their  need  of  certain  instructions,  are  the  occasion  of  this 
Epistle.  The  apostle  at  once,  "just  now"  (»  :  e),  prepares  and  sends  forth 
his  letter  full  of  joy,  afiection,  encouragement,  and  instruction. 

His  design  was  to  do  for  them  by  letter  what  he  would  do  orally  for  them  if 


INTRODUCTiOX  xxxv 

with  them.  He  writes  to  encourage  them  an] id  trials  and  persecutions,  and  to 
build  them  up  in  faith  and  love,  to  guard  them  against  the  sins  of  their  uncon- 
verted state,  and  against  misapprehensions  of  the  duties  and  relations  of  their 
daily  lives,  and  to  correct  false  views  regarding  their  deceased  brethren  at  the 
Lord's  return.  It  must  be  remembered  that  this  is  not  a  doctrinal  nor  a  practical 
treatise,  but  a  letter.  To  understand  it  fully  we  must  put  ourselves  in  Paul's 
place  and  in  that  of  the  Thessalonians.  It  is  as  many-sided  as  their  spiritual 
needs;  its  design  is  as  comprehensive  as  Paul's  desire  to  help  them. 

The  date  of  this  Epistle  must  have  been  in  the  latter  half  of  Paul's  second 
missionary  journey,  which  closed  at  Corinth,  whence  he  returned  to  Jerusalem  in 
A.  D.  54.  When  he  wrote,  Silas  and  Timothy  were  both  with  him  (i  Thess.  i  :  i ; 
2  Thess.  1:1)  and  the  name  of  Silas  does  not  appear  in  connection  with  Paul  after 
this  visit  to  Corinth.  The  following  considerations  fix  the  time  more  closely: 
(1)  Paul  had  already  left  Athens  (i  Thess.  3  :  i).  (2)  When  Paul  wrote,  the  Thes- 
salonians had  "  become  an  example  to  all  that  believe  in  Macedonia  and  Achaia," 
which  implies  some  lapse  of  time  (i  Thess.  i  :  7,  8).  (3)  The  growth  of  the  church, 
the  persecution  they  had  endured,  questions  concerning  those  who  had  died,  and 
the  irregularities  that  had  crept  in,  require  some  months  at  least.  (4)  Paul  had 
made  two  unsuccessful  attempts  to  visit  Thessalonica  when  he  sent  Timothy  from 
Athens,  upon  whose  return  the  apostle  wrote  (i  Thess.  3 :  i,  2,  e).  (5)  But  the  brief 
visit  to  Athens  a  few  weeks  after  leaving  Thessalonica  (Acts  n  :  15)  seems  too  early 
for  Timothy's  mission,  and  there  is  no  evidence  that  Timothy  came  to  Athens  at 
that  time,  but  rather  that  he  came  a  little  later  to  Corinth  (Acts  is  :  5).  (6)  But  this 
arrival  appears  not  to  have  been  a  return  of  Timothy  from  a  special  mission  to 
Thessalonica,  but  the  coming  of  both  Silas  and  Timothy  to  Corinth  soon  after  he 
left  Athens.  Timothy,  therefore,  seems  to  have  been  sent  alone,  later  than  this, 
and  to  have  returned  alone  (i  Thess.  3  : 1, 2,  e),  before  the  writing  of  this  Epistle. 
(7)  Such  considerations  suggest  a  second  visit  to  Athens,  where  he  was  hindered 
the  second  time  from  proceeding  to  Thessalonica,  and  he  sends  Timothy  in  his 
stead.  This  accords  with  1  Thess.  3:1,  which  represents  Paul  as  being  ''left 
behind  at  Athens  alone,"  and  sending  Timothy ;  and  also  with  Acts  17  :  16,  which 
implies  that  Paul  had  then  left  Silas  and  Timothy  hehind.  In  the  one  Paul 
seems  to  be  going  toimrd  Thessalonica,  in  the  other  from  that  city.  This  view- 
also  accords  with  Paul's  three  visits  to  Corinth  (2  cor.  13  : 2)^  the  first  and  third 
being  separated  by  this  second  visit  to  Athens,  (see  note  ou  3  :  1.)  (8)  The 
break  in  Luke's  narrative  at  Acts  18  :  11  (see  uote),  when  Paul  had  been  at  Corinth 
a  year  and  six  months,  may  aflford  a  time  for  Paul's  second  visit  to  Athens.  After 
this  he  returns  to  Corinth  and  "remained  yet  many  days"  (Acts  is  :  18).  This 
would  also  give  time  for  writing  the  Second  Epistle  to  the  Thessalonians.  (9)  If 
then  we  put  the  planting  of  the  church  at  Thessalonica  in  the  spring  of  a.  d.  52, 
we  may  place  Paul's  coming  to  Corinth  in  the  summer.  Reckoning  time  Juda- 
icly,  "a  year  and  six  months"  would  designate  the  rest  of  the  year  till  the 
spring  of  A.  D.  53,  and  about  six  months,  to  the  autumn  of  that  year.  Then 
making  an  allowance  of  three  months  for  Paul's  visit  to  Athens  and  his  return 
to  Corinth,  and  Timothy's  visit  to  Thessalonica  and  return,  we  may  fix  the 
date  of  this  first  Epistle  near  the  end  of  a.  d.  53,  or  early  in  a.  d.  54;  and  its 


xxxvi        THE  EPISTLES  TO  THE  THESSALONIANS 

pliice  of  writing  Corinth.     (See  discussion,  "Harmony  of  the  Acts,"  pp.  208- 
218.) 

CHARACTER  AND  CONTENTS. 

This  Epistle  is  the  earliest  Christian  literature  that  has  come  down  to  us, 
with  the  exception  of  tlie  Epistle  of  James  and  possibly  the  Gospel  of  Matthew. 
Paul's  epistolary  writings  began  in  the  providence  of  God,  under  the  guidance 
of  the  Spirit,  to  meet  a  necessity.  So  long  as  his  labors  were  confined  to  eastern 
and  central  Asia  Minor  he  could  visit  his  converts  personally;  but  after  his  en- 
trance into  Europe  and  the  number  of  churches  had  increased  in  widely  sepa- 
rated districts,  he  could  no  longer  keep  in  personal  touch  and  exercise  apostolic 
watchcare,  except  by  messenger  or  letter.  Twice  had  Satan  hindered  him  from 
going  to  Thessalonica  ;  but  this  God  overruled  for  the  good  not  only  of  Thessa- 
lonian  believers,  but  also  for  future  generations.  While  he  wrote  personally  out  of 
a  heart  full  of  love  and  the  Holy  Spirit,  to  meet  their  particular  necessities,  the 
Lord  intended  that  his  words  should  be  for  the  consolation  and  instruction  of  a 
world-wide  class  of  readers  throughout  the  gospel  dispensation. 

The  character  of  its  readers  determined  the  character  of  the  Epistle.  They 
were  largelj'  Gentiles,  having  lately  been  converted  from  heathenism,  and  en- 
tered upon  the  Christian  life.  The  Epistle  is  eminently  practical  and  ethical 
throughout.  It  is  especially  adapted  to  young  believers  and  for  directing  and 
molding  Christian  living.  Though  not  doctrinal,  we  can  read  the  underlying 
Christian  doctrines  between  the  lines.  It  brings  into  view  the  works  and  result  of 
faith,  but  underneath  is  implied  that  the  righteous  shall  live  through  believing. 
It  speaks  of  deliverance  from  coming  wrath  and  salvation  through  our  Lord  Jesus 
Christ,  who  died  for  us  (i  :  lO;  5 :  lo,  n),  and  we  catch  a  glimpse  of  the  sacri- 
ficial atonement  of  him  "whom  God  set  forth  as  a  propitiation,  through  faith, 

in  his  blood  "  (Rom-  3  :  25). 

No  great  doctrinal  discussions  had  arisen  in  the  Thessalonian  church. 
Its  members  accepted  the  apostle's  teaching  about  the  Messiahship  of  Jesus,  the 
resurrection  from  the  dead,  and  the  future  judgment.  They  looked  upon  him 
as  their  father  in  the  gospel,  and  his  example  and  teaching  as  authoritative. 
They  were  ready  to  imitate  and  obey.  Their  failures  in  religious  conceptions 
and  duty  were  largely  from  ignorance  or  misapprehension.  Their  great  need 
was  practical  directions  and  ethical  instructions. 

This  Epistle  naturally  falls  into  two  main  divisions — one  personal  and  his- 
torical (ciiap.  1-3),  the  other  hortatory  and  consolatory  (chap.  4,  5).  In  the  fi rt!(  pa rt 
we  get  a  general  view  of  an  early  Gentile  church,  and  particularly  the  one  at  Thes- 
salonica, in  the  midst  of  trials  and  persecutions.  "We  have  Paul's  account  of  his 
own  ministry  and  the  entrance  of  the  gospel  into  Thessalonica,  and  of  his  long- 
ing to  see  the  Thessalonians  and  of  Timothy's  mission  to  them.  In  the  second 
part  we  catch  a  view  of  the  misconceptions  and  errors  to  which  these  early 
Christians  were  exposed  in  regard  to  the  second  coming  of  Christ  and  the  state 
of  departed  brethren,  with  becoming  consolation  and  admonition.  We  also 
have  exhortations  in  regard  to  chastity,  holiness,  and  brotherly  love,  to  industry 
and  diligence  in  business,  to  subordination  in  church  relations,  to  unceasing  joy 
and  prayer,  and  to  the  Holy  Spirit's  presence  and  work. 


IXTRODLX^TION 


FURTHER    ANALYSIS. 

First  Part.— Personal  and  historical,  1:1-3:  13. 

1.  Address  and  salutation,  1:1. 

2.  Thanksgiving  in  behalf  of  the  Thessalonians,  1  :  2-10. 

3.  Paul's  ministry  and  conduct  at  Thessalonica,  2  :  1-12. 

4.  How  the  gospel  was  received,  2  :  13-16. 

5.  Paul's  longing  to  see  the  Thessalonians  again,  2  :  17-20. 

6.  Timothy's  visit  to  the  Thessalonians,  3  :  1-5. 

7.  His  return.     Paul's  thanksgiving  and  prayer,  3  :  6-13. 
Part  Second. — Hortatory  and  consolatory,  4  :  1-5  :  28. 

1.  Exhortations  to  holiness  and  to  chastity,  4  :  1-8. 

2.  To  brotherly  love,  industrious  and  becoming  conduct,  4  :  9-12. 

3.  Concerning  the  Lord's  coming  and  departed  brethren,  4  :  13-18. 

4.  The  Lord's  coming  and  Christian  watchfulness,  5  :  1-11. 

5.  Closing  exhortations  to  practise  Christian  virtues,  5  :  12-22. 

6.  Concluding  words  and  benediction,  5  :  23-28. 

THE  SECOND   EPISTLE. 

The  Second  Epistle  to  the  Thessalonians  has  been  universally  regarded  as 
genuine.  But  somewhat  earlier,  and  more  persistently  has  it  been  assailed 
than  was  the  First  Epistle,  mainly  on  the  ground  of  the  passage  in  2  :  3-12. 
Doubts  as  to  the  Pauline  authorship  were  first  expressed  by  J.  E.  C.  Schmidt  in 
1804,  followed  by  De  Wette  in  his  earlier  work,  whose  opinion  was  afterward 
withdrawn.  The  attack  was  renewed  by  Kern  in  1829,  Avho  regarded  the 
Epistle  as  post-Pauline  and  an  imitation  of  the  First  Epistle ;  and  this  was  car- 
ried still  further  by  Baur,  who  held  it  to  be  an  imitation  of  the  Corinthian 
Epistles.  But  such  attacks  have  been  abundantly  refuted  by  Pelt,  Liinemann 
in  Meyer's  Commentary,  and  others. 

In  style,  character,  and  subjects  this  Epistle  closely  resembles  the  first.  This 
is  generally  admitted.  The  arguments  that  establish  the  genuineness  and  authen- 
ticity of  the  First  Epistle  can  be  largely  used  in  behalf  of  the  Second  Epistle. 
The  two  distinctive  passages  of  the  latter  (2  : 1-12 ;  3  :  6-15)  are  evidently  based  on 
the  corresponding  passages  of  the  former  {*  ■  n-n  ;  0  : 1-10).  The  relation  of  these 
Epistles  to  the  Old  Testament  Scriptures  is  significant  and  in  point  here.  There 
is  not  a  single  quotation  from  the  Old  Testament,  since  it  would  not  be  required 
in  addressing  Gentile  converts.  But  there  are  allusions  or  forms  of  thought  and 
of  expression  in  both  Epistles,  which  show  that  the  author's  mind  was  imbued 
Avith  the  Old  Testament  writings.  And  such  was  a  characteristic  of  Paul  else- 
where. .See,  for  example,  Paul's  address  at  Athens  (Acts  n :  22-31).  Comp.  1 :  8, 
"In  flaming  fire  taking  vengeance  on  those  Avho  know  not  God,"  Avith  Isa. 
66  :  15,  "To  render  his  anger  with  fury  and  his  rebuke  with  flames  of  fire"  ; 
2:4,  "He  that  opposeth  himself  against  and  exalts  himself  above  all  that  is 
called  God,"  with  Dan.  11  :  36,  "He  shall  exalt  himself,  and  magnify  himself 
above  every  god,  and  shall  speak  marvellous  things  against  the  God  of  gods"  ; 
also  2:8,  "  AVhora  the  Lord  Jesus  will  slay  with  the  breath  of  his  mouth,"  with 
Isa.  11 :  4,  "With  the  breath  of  his  lips  shall  he  slay  the  wicked."    These  and 


xxxviii     TPIE  EPISTLES  TO  THE  THESSALONIANS 

other  similar  allusions  to  the  Old  Testament  in  both  this  and  the  First  Epistle 
indicate  a  likeness  of  oliaraeter  and  the  same  writer  in  each. 

The  prominence  given  to  the  one  God  in  this  Epistle  harmonizes  witli  the  fact 
that  its  readers  were  largely  Gentiles  who  had  turned  from  idols.  Over  fifty 
times  the  apostle  uses  the  name  God.  He  speaks  of  "  a  living  and  true  God," 
of  the  "gospel  of  God,"  the  "  kingdom  of  God  "  and  the  "  churches  of  God," 
and  he  would  have  them  "  walk  worthy  of  God."  He  foretells  a  future  judgment 
when  "vengeance"  will  come  upon  "them  that  know  not  God."  This  was 
es^pecially  fitted  to  arouse  the  Grecian  mind  from  its  levity  and  indifference. 

(Coiup.  Acts  17  :  SO,  SI.) 

Especially  significant  is  the  prominence  given  to  labor  as  both  honorable 
and  a  duty.  Labor  was  regarded  as  dishonorable  by  people  of  culture  and 
social  position.  Aristotle,  who  had  lived  long  in  Macedonia,  regarded  labor  as 
degrading  to  freemen.  The  tradesman  and  mechanic,  though  engaged  in  free 
labor,  were  regarded  as  but  a  little  above  the  slave.  Not  only  was  it  needful  for 
Paul  to  rebuke  idleness  as  the  outgrowth  of  false  ideas  of  the  Lord's  coming,  but 
also  as  in  the  very  air  of  Macedonian  philosophy  and  customs.  With  special 
reasons,  therefore,  he  refers  to  his  own  manual  labors,  and  exhorts  to  industry  on 
the  part  of  the  Thessalonian  readers  (2  Thess.  3  :  7-16). 

This  also  is  worthy  of  note,  how  Paul  brings  into  view  "the  kingdom  of 
God  "  in  both  Epistles  (1  Thess.  2  :  12 ;  2  xhess.  1  :  5).  Especially  fitting  was  this  in 
Thessalonica,  a  Grecian  city,  and  the  capital  of  a  great  Roman  province.  Paul 
had  magnified  this  spiritual  kingdom  in  his  preaching.  And  hence  the  charge 
l)rought  against  Paul  and  Silas,  that  they  were  "acting  contrary  to  the  decrees 
of  Cicsar,  saying  that  there  was  another  king,  Jesus"  (Acts  17  :  v).  In  striking 
contrast  is  the  charge  against  tliem  in  Philippi,  a  Roman  colony.  "  These  men, 
being  Jews,  are  greatly  disturbing  our  city  ;  and  proclaiming  customs,  which  it 
is  not  lawful  for  us  to  receive,  or  to  oliserve,  being  Romans"  (Acts  16 :  20.  21). 
Notice  also  that  "kingdom"  or  "kingdom  of  God,"  does  not  occur  in  the 
Epistle  to  the  Philippians. 

It  may  also  l)e  added  that  the  view  respecting  the  return  of  the  Lord  points 
to  an  early  date,  and  the  early  and  growing  experience  of  the  apostle.  Compare 
James,  who  wrote  probably  before  the  conference  at  Jerusalem:  "Be  patient 
therefore,  brethren,  until  the  coming  of  the  Lord."  "Establish  your  hearts, 
because  the  coming  of  the  Lord  draws  nigh"  (-lanRs  5 .-  7.  8).  And  as  Findlay 
has  remarked,  there  is  no  time  after  the  year  70  when  there  existed  an  ex- 
pectation of  the  innnediate  coming  of  Christ  so  intense  as  that  indicated  in 
2  Thess.  2  :  2,  "that  the  day  of  the  Lord  is  present,"  and  which  needed  to  be 
checked  by  the  apostle.  The  first  Epistle  to  the  Corinthians  is  in  accord  with 
Second  Thessalonians.  But  between  the  writing  of  the  First  and  Second  Epistle 
to  the  Corinthians  Paul  suffered  a  severe  illness,  nigh  unto  death  (2  Cor.  1  :  8 ;  5 : 8), 
which  appears  so  to  have  affected  him  that  ever  afterward  he  anticipated  death 
ratlier  than  the  return  of  the  Lord  in  his  lifetime  (pi'SI-  1  :  20.  21 ;  .\cts  20  :  24;  2  Tim. 
^  :  «)•  When  John  wrote  the  Revelation  it  seems  to  have  been  one  of  its  designs 
to  arouse  and  encourage  the  flagging  faith  in  the  second  advent. 

All  these  facts,  including  delicate  traits  of  style  and  expressions,  point  to 


IXTRODUCTIOX  xxxix 


Paul  as  the  writer  of  both  Epistles.  It  seems  impossible  that  the  Second  Epistle 
should  have  been  an  imitation  of  the  first  by  any  post-apostolic  writer,  so  perfect 
as  to  escape  detection  during  the  second  and  succeeding  centuries. 

TIME  AND  PLACE  OF  WRITING. 
The  Second  Epistle  appears  to  have  been  written  soon  after  the  First.  Com- 
munication between  Corinth  and  Thessalonica  was  easy  and  rapid.  Two  or  three 
months  were  sufficient  time  for  the  events  and  changes  that  had  taken  place. 
The  course  of  thought  in  the  two  Epistles  is  closely  connected.  The  Thessa- 
lonian  Christians  were  still  sutFering  persecutions  and  their  faith  had  grown 
exceedingl5^  Silas  and  Timothy  were  still  with  Paul  (i  ^  i)  J  and  after  this 
residence  in  Corinth,  which  terminated  in  the  spring  or  summer  of  A.  D.  54, 
Silas  was  no  longer  with  them.  The  Epistle  appears  to  have  been  written  at 
Corinth,  probably  A.  D.  54. 

CONTENTS  AND   ANALYSIS. 

This  might  almost  be  styled  a  supplement  to  the  First  Epistle.  The  apostle 
gives  further  instruction  concerning  the  advent.  Misapprehension  and  perver- 
sion of  what  Paul  had  taught  and  written  regarding  the  doctrine  alarmed  some 
and  led  others  to  cease  from  their  ordinary  occupations.  He  accordingly  cor- 
rects errors,  rebukes  improper  practices  and  vagaries,  speaks  with  greater 
apostolic  authority,  and  enforces  the  duty  of  church  discipline.  After  his 
usual  greetings,  thanksgiving,  and  prayer,  he  proceeds  to  the  main  object  of 
the  letter,  to  show  that  the  advent  is  not  immediate,  that  it  must  be  preceded  by 
the  apostasy,  and  the  revelation  of  the  Man  of  Sin.  This  is  the  great  peculiarity 
of  this  Epistle.  It  is  the  only  apocalyptic  discourse  of  the  Apostle  Paul.  It 
has  its  roots  in  the  prophecy  of  Daniel  and  in  the  last  discourse  of  Jesus  on  the 
Mount  of  Olives.  It  corresponds  to  some  things  in  the  Apocalypse  of  John,  but 
probably  is  not  otherwise  related  to  it  except  as  they  may  both  be  related  to  the 
words  of  Daniel  and  Jesus.  The  Epistle  naturally  falls  into  three  divisions, 
Introductory,  Doctrinal,  and  Practical,  each  division  closing  with  a  prayer,  and 
the  whole  with  Paul's  autograph  salutation  and  benediction.  It  may  be  ana- 
lyzed as  follows : 
I.  Introductory  Section,  chap.  1. 

1.  Greeting,  1  : 1,  2. 

2.  Thanksgiving  and  encouragement,  1  :  3-10. 

3.  Prayer,  1  :  11,  12. 

II.  Doctrinal  Section,  chap.  2. 

1.  Error  regarding  our  Lord's  coming,  2:1,2. 

2..  The  apostasy  and  the  Man  of  Sin  must  come  first,  2  :  3-12. 

3.  Thanksgiving,  exhortation,  and  prayer,  2  :  13-17. 
[II.  Practical  and  Concluding  Section,  chap.  3. 

1.  Paul  asks  prayers  for  himself  and  helpers,  3  :  1,  2. 

2.  His  confidence  respecting  his  Thessalonian  converts,  3  :  3-5. 

3.  A  charge  concerning  discipline,  3  :  6-15. 

4.  Concluding  prayer,  3  :  16. 

5.  Salutation  and  benediction,  3  ;  17,  18, 


THE  PASTORAL  EPISTLES 

The  two  Epistles  to  Timothy  and  the  one  to  Titus  are  called  Pastoral  Epistles, 
because  addressed  to  men  in  charge  of  churches  and  occupied  largely  with  in- 
structions to  those  tilling  the  pastoral  office.  Paul  has  been  universally  regarded 
as  their  author,  except  by  some  Gnostics,  through  all  the  Christian  ages  down 
to  the  nineteenth  century.  They  were  used  as  genuine  letters  by  the  earliest 
Christian  writers  after  apostolic  days,  Barnabas,  Clement  Romanus,  Ignatius, 
and  Polycarp.  They  were  so  regarded  by  the  Greek  apologists,  Justin  Martyr 
and  Theophilus  of  Autioch;  and  by  the  Christian  Fathers  down  to  Eusebius. 
They  are  found  in  the  earliest  versions,  the  Peshito-Syriac,  and  the  Old  Latin, 
and  are  included  in  the  canon  of  the  Muratorian  Fragment.  The  Gnostic  here- 
tics used  them  as  authentic  documents,  but  some,  including  Marcion,  denied 
their  Pauline  authorship.  This  they  did  because  they  thought  these  Epistles 
condemnatory  of  their  own  peculiar  doctrines.  Their  treatment  is  really  a  testi- 
mony in  their  favor.  The  fact  that  some  questioned  their  genuineness  shows 
that  the  early  churches  did  not  accept  these  Epistles  without  consideration. 

But  during  the  nineteenth  century  objections  have  been  made  to  the  gen- 
uineness of  these  Epistles  on  internal  grounds.  First,  in  1807,  Schleiermacher 
attacked  the  genuineness  of  First  Timothy,  and  was  followed  by  Eichhorn,  and 
by  others,  who  attacked  all  three  Epistles.  Later  Baur  and  the  Tubingen  school 
rejected  all  three  as  spurious.  The  principal  objections  urged  against  their 
genuineness  are: 

1,  That  these  Epistles,  in  their  historical  allusions,  are  not  in  harmony  with 
Luke's  account  of  Paul's  life,  as  recorded  in  the  Acts  of  the  Apostles.  But  this 
is  on  the  supposition  that  Paul  was  imprisoned  only  once,  and  that  he  was  put 
to  death  at  the  end  of  the  period  covered  by  the  Acts.  But  it  is  a  fair  implica- 
tion from  the  abrupt  termination  of  Acts  28  :  31  that  Paul  was  released  at  the 
end  of  his  fii-st  imprisonment  of  two  years.  This  is  confirmed  by  the  universal 
testimony  of  early  Christian  writers  and  tradition.  These  Epistles  too,  until  they 
are  proved  forgeries,  are  witnesses  to  facts  in  the  apostle's  history;  and  these 
facts  point  decidedly  to  missionary  journeys  after  the  apostle's  release  and  to  a 
second  imprisonment.  Besides,  the  historical  difficulties  are  themselves  marks 
of  genuineness.  A  forger  who  could  deceive  biblical  writers  for  1800  years  would 
have  fitted  his  allusions  to,  and  not  contrary  to,  the  Acts.  (For  fuller  discussion 
see  Acts  28  :  31,  note  ;  and  "  Harmonyof  the  Acts,"  §  60.) 

2.  That  the  style  is  not  Pauline  and  indicates  a  later  period.  But  variations 
of  style  and  diction  appear  in  Paul's  earlier  Epistles.  New  words  and  expres- 
sions occur  in  them  all.  The  difterences  and  peculiarities  in  the  f^pistles  to  the 
Thessalonians  and  tliose  to  the  Galatians  and  Romans  are  very  marked.  The 
same  is  true  of  Ephesians,  Colossians,  and  Philippians  in  comparison  with  Gala- 
tians and  Romans.  The  reason  for  this  is  found  in  the  difierent  conditions  of 
the  churches  he  addressed,  the  different  errors  and  opposers  he  was  meeting,  as 
well  as  changes  in  himself  and  in  his  vocabulary.  The  ditierences  and  pecu- 
liarities in  these  latest  P^pistles  to  Timotliy  and  Titus  are  not  greater  than  might 

xl 


INTRODUCTION  xli 


be  expected.  They  are  familiar  letters  to  friends,  beloved  as  spiritual  children, 
and  bear  the  marks  of  epistolary  correspondence.  Paul  is  an  old  man,  having 
lost  much  of  the  fervor  and  impetuosity  of  his  more  active  life.  AVe  would  look 
for  greater  simplicity  of  style.  New  experiences,  new  conditions,  new  subject^^•, 
would  naturally  call  for  many  words  and  expressions  not  found  in  his  other 
Epistles.  Many  of  these  are  noticed  in  the  commentary.  Yet,  notwithstanding 
this,  we  are  constantly  reminded  of  Paul  in  reading  these  Epistles.  We  feel  the 
warmth  of  his  heart  and  the  impress  of  his  thoughts.  Many  of  his  peculiar  ex- 
pressions and  fifty-three  words  which  are  peculiar  to  his  other  Epistles  are 
found  in  these. 

3.  That  the  church  organization  is  too  advanced  for  this  early  period.  But 
is  this  a  fact?  Timothy  and  Titus  surely  do  not  represent  a  third  order  in  the 
Christian  ministry.  There  is  no  evidence  that  they  were  in  any  sense  diocesan 
bishops.  They  were  rather  missionai'ies  or  evangelists,  looking  after  missions 
and  churches,  and  advising  and  co-operating  with  pastors  and  churches.  Many 
of  our  Baptist  missionaries  do  a  similar  work  on  our  foreign  fields.  The  churches, 
however,  do  appear  to  have  become  more  fixed  and  complete  in  their  organiza- 
tion, with  two  classes  of  officers,  pastors  and  deacons.  The  transient  features 
were  passing  away ;  the  essential  features  remained.  Yet  no  advance  seems  to 
have  been  made  in  ecclesiasticism  since  Paul's  letter  to  the  Philippians,  a  few 
years  before.  The  terms  elder  and  bishop  are  used  as  designating  the  same  office 
(Titus  1 :  5,  7),  just  as  years  before  at  Ephesus  and  Philippi  (Acts  20  :  n,  28 ;  piiii.  1 :  i). 
But  the  time  had  come  when  the  qualifications  required  for  entering  these  offices 
should  be  defined,  and  instructions  given  to  those  holding  these  official  positions. 
They  are  therefore  necessarily  brought  into  greater  prominence,  while  the  sim- 
plicity of  the  organization  remains  the  same. 

4.  That  the  instructions  regarding  widows  point  to  a  later  date.  But  this  is 
on  the  supposition  that  the  term  "widows"  in  1  Tim.  5  :  3-16  designates  an 
order  of  consecrated  virgins  in  the  church.  But  such  a  supposition  rests  on  a 
false  interpretation  of  the  passage,  as  the  commentary  shows.  The  widows 
were  evidently  those  who  were  bereaved  and  were  alone  in  the  world  and  are  at 
such  an  age  as  to  need  the  financial  aid  of  the  church. 

5.  That  the  heresies  referred  to  in  these  Epistles  point  to  the  Gnosticism  of 
the  second  century.  But  Paul  had  as  early  as  a.  d.  58  foretold  that,  after 
his  departure  from  Ephesus,  grievous  woes  would  come  and  men  would  arise 
speaking  perverse  things  (Acts  20  :  29,  so).  The  germ  of  Gnosticism  existed  early 
in  the  churches  of  Asia  Minor.  Essene  Judaism  was  Gnostic  in  germ  and 
tendency,  and  seems  to  be  the  heresy  of  the  Colossian  Epistle  in  its  early  stage, 
and,  with  a  little  advance,  of  the  pastoral  Epistles.  Hence  the  expressions, 
"endless  genealogies"  (i  Tim.  1  :  4),  "forbidding  to  marry,  commanding  to 
abstain  from  foods"  (1  Tim.  4  : 3),  "opposition  to  that  which  is  fiilsely  called 
knowledge"  (1  Tim.  6:20)^  "saying  that  the  resurrection  has  already  taken 
place  "  (2  Tim.  2  :  18),  mark  the  tendencies  of  Gnosticism  in  Paul's  later  years, 
and  are  forerunners  of  the  Gnostics  of  the  second  century.  Such  is  the  opinion 
of  a  majority  of  expositors. 

In  conclusion,  the  effi)rt  to  prove  the  spuriousness  of  these  Epistles  entirely 


xlii  THE  TASTORAL  EPISTLES 


fails.  Certain  peculiarities  have  been  emphasized  and  made  prominent,  all  of 
which  can  be  reasonably  explained.  But  the  Pauline  spirit,  type  of  thought, 
general  diction  and  doctrine,  have  been  minimized  or  overlooked.  As  a  matter 
of  fact,  some  of  the  most  characteristic  Pauline  passages  occur  in  these  Epistles. 
The  expressions,  lines  of  thought,  and  contents  are  determined  largely  by  the 
ol)stacles  in  the  way  of  the  gospel  and  the  circumstances  in  which  he  and  his 
readers  were  placed.  But  while  new  words  and  new  expressions  appear,  no  new 
doctrine  is  set  forth.  The  great  doctrine  that  righteousness  comes  not  by  works 
lint  by  faith  is  insisted  on  (Titus  3  :  5).  The  only  ground  of  salvation  is  the  grace 
of  God  in  Christ,  who  was  manifest  in  the  flesh  (1  Tim.  3  :  le)  and  gave  himself  a 
ransom  (1  Tim.  2  :  g;  Titus  2:  u).  Nowhcrc  in  Paul's  writings  can  we  find  better 
summaries  of  his  faith  than  those  found  in  these  Epistles,  such  as  1  Tim.  3  :  16; 
2  Tim.  1  :  9,  10;  Titus  2  :  11-14;  3  :  4-7. 

The  genuineness  of  these  Epistles  has  been  maintained  by  Iluther  in 
"Meyer's  Commentary,"  Farrar,  Salmon  (1892),  AVeiss  (18S6),  Gloag,  Wace  in 
"Speaker's  Commentary,"  Plummer  in  "Expositor's  Bible,"  Alford,  and 
many  others. 

SUPPLEMENTAL. 

The  Pastoral  Epistles  have  been  styled  Paul's  last  will  and  testament,  in 
which  he  gives  his  final  instructions  in  regard  to  the  doctrines,  practices,  officers, 
and  government  of  the  chm'ches.  He  inculcates  no  new  doctrines,  but  enforces 
those  which  had  already  been  delivered  and  the  importance  of  holding  on  to 
sound  and  wholesome  teaching. 

Among  topics  for  special  study  the  following  are  suggested  :  A  comparison 
of  these  Epistles,  (1)  with  that  to  Philemon,  the  only  other  letter  to  an  individ- 
ual that  has  comedown  to  us;  (2)  with  that  to  the  Philippians  as  to  church 
officers  and  Christian  living;  (3)  with  those  to  the  Galatians  and  to  the  Ephe- 
sians  as  to  the  church  ;  (4)  with  those  to  the  Corinthians  as  to  church  order  and 
life ;  (5)  with  those  to  the  Romans  and  to  the  Galatians  as  to  Christian  doctrine ; 
(«))  with  that  to  the  Colossians  as  to  the  heresies  which  threatened  the  integrity 
of  the  gospel;  and  (7)  with  those  to  the  Thessalonians  as  to  defections  in  the 
church  in  after  days.  A  similar  comparison  coidd  be  made  with  the  Epistles  of 
James,  Peter,  Jude,  and  John — all  indicating  a  unity  in  diversity,  and  a  pro- 
gress in  doctrine  and  practice  under  the  guidance  of  the  one  superintendent 

Spirit  (John  16  :  13  ;   1  Cor.  12  :  11). 


TIMOTHY 

Timothy  was  a  native,  possibly,  of  Derbe  (Acts  20  :  i)^  but  more  probably  of 
Lystra  (Acts  le  :  2),  Avhere  he  Avas  piously  trained  from  early  childhood  in  the 
knowledge  of  the  Old  Testament  Scriptures  by  his  grandmother,  Lois,  and  his 
mother,  Eunice.  It  must  have  been  on  Paul's  first  missionary  journey  that 
Timothy,  a  boy  of  about  fifteen  years,  was  converted  under  his  ministry  and 
became  thus  his  child  in  the  faith.  Four  or  five  years  later,  on  his  second  mis- 
sionary tour,  the  apostle  finds  Timothy  at  Lystra  (A.  D.  51),  active,  devoted  in 
Christian  work,  well- reported,  and  singled  out  by  the  prophets  of  the  church  for 
the  work  of  an  evangelist  (2  Tim.  2:2;  4:5).  Approved  by  the  church  (Acts  16  : 2), 
Timothy  was  set  apart  to  the  work,  not  only  by  the  laying  on  of  hands  of  the 
apostle,  but  also  of  the  eldership  (1  Tim.  i  -.u.  2  Tim.  1  :  e).  His  mother  being  a 
Jew,  but  his  father  a  Greek,  he  had  not  been  circumcised  when  a  child.  Paul 
circumcised  him  in  order  that  he  might  be  a  more  acceptable  worker  among  the 
Jewish  people.  This  he  did,  not  as  a  matter  of  compulsion  or  conscience,  but 
of  liberty,  and  of  becoming  all  things  to  all  men  that  he  might  gain  some. 

Timothy  accompanied  Panl  in  his  missionary  journey  through  the  cities  of 
those  parts  and  through  the  region  of  Phrygia  and  Galatia.  Thence  they  go  to 
Troas  and  to  Europe,  laboring  at  Philippi,  Thessalonica,  and  Berea.  Here 
Timothy  and  Silas  are  left  behind  to  consolidate  the  work  in  that  part  of 
Macedonia,  while  Paul  went  to  Athens.  They  soon  after  followed  him  to 
Corinth  (Acts  is  :  5).  Here  their  names  were  associated  with  Paul's  in  the  two 
Epistles  to  the  Thessalonians,  about  A.  D.  53.  For  three  or  four  years  we  lose 
sight  of  Timothy,  though  it  seems  natural  to  think  of  him  as  all  this  time  a 
helper  of  Paul.  Early  in  the  year,  a.  d.  57,  lie  was  with  the  apostle  at  Ephesus, 
and  was  sent  on  a  delicate  mission  to  Corinth,  a  little  before  the  I'irst  Epistle  to 
the  Corinthians  was  written.  Later  in  the  year  Paul  met  Timothy  in  ]\Iacedo- 
nia,  and  associated  his  name  with  his  own  in  writing  his  Second  Epistle  to  the 
Corinthians.  In  the  winter  of  A.  D.  58  they  were  at  Corinth,  and  when  the 
Epistle  to  the  Romans  was  written,  Timothy  sent  salutations  to  friends  in  Rome. 
Tliey  were  together  at  the  Passover  at  Philippi,  March  27,  A.  d.  58,  on  their  way 
to  Jerusalem.  How  far  Timothy  traveled  with  Paul,  or  how  long  he  continued 
with  him,  we  do  not  know.  For  about  four  years  we  again  lose  sight  of  him, 
till  we  find  him  with  the  apostle  during  his  first  imprisonment  at  Rome.  Here 
their  names  ai-e  united  in  sending  Epistles  to  the  Philippians,  the  Colossians, 
and  to  Philemon,  about  A.  D.  62  or  63. 

AVhat  additionally  we  know  of  Timothy  must  be  gathered  mostly  from  the 
two  Epistles  addressed  to  him.  "When  Paul  was  liberated  in  the  spring  of  a.  d. 
63,  we  may  infer  that  Timothy  accompanied  him  into  jSIacedonia  and  Asia 
Elinor  (Phil.  2 :  23-26;  Phiiem.  22).  If  Paul  uiadc  his  long-intended  visit  to  Spain, 
it  may  have  been  undertaken  in  a.  d.  64.  Returning  in  a.  d,  65,  he  might  have 
avoided  Rome  on  account  of  the  pei-secution  of  Christians,  where  possibly 
Timothy  had  recently  sufiered  a  short  imprisonment  (ueb.  n  -.  23).  The  two  are 
again  at  Ephesus  (1  Tim.  i  :  3).     Timothy  is  left,  with  tears  (1  Tim.  1  : 4)  to  look 

xliii 


xliv  TIMOTHY 


after  the  interests  of  the  church  there,  and  Paul  went  into  Macedonia,  where  he 
wrote  his  First  Epistle  to  Timothy.  After  this  he  visited  Crete,  in  company 
with  Titus,  whom  he  left  on  that  island.  In  the  spring  of  A.  D.  60  he  may  have 
left  Crete  and  visited  Ephesus  again  (-J  Tim.  i  :  is),  where  Alexander  the  copper- 
smith, then  or  later,  did  him  nuicii  harm  (2  Tim.  i  :  14).  Tlien,  passing  through 
Miletus,  he  left  Trophinuis  there  sick  (2  Tim.  4  :  20)  ;  stopping  at  Troas,  he  left 
his  cloak  with  Carpus  (-'  Tim.  4 :  n) ;  and  going  on  to  Corinth,  P'rastus  remained 
there  (2  Tim.  4  :  20).  At  one  of  these  jdaces  Paul  piobal)ly  wrote  his  Epistle  to 
Titus.  From  Corinth,  Paul  proceeded  to  Nicopolis,  where  he  had  determined  to 
pass  the  winter  of  A.  D.  67  (Titus  3  :  12)^  but  he  was  arrested  and  sent  to  Rome  a 
second  tin)e  for  trial.  Here  he  wrote  his  Second  Epistle  to  Timothy,  wishing 
him  to  come  at  once  to  Rome  and  giving  him  his  farewell  counsels.  Whether 
Timothy  was  able  to  comply  with  his  wish  we  know  not.  Tiiis  ends  all  that  we 
really  know  of  Timotliy.  Tradition,  which  is  colored  by  hierarchical  bias, 
relates  that  he  was  the  first  bishop  of  Ephesus.  But  of  this  there  is  no  evidence 
in  authentic  history,  and  it  is  in  conflict  with  the  purport  of  the  Pastoral 
Epistles.  Everywhere  in  these  and  in  the  other  Epistles  he  appears  as  Paul's 
assistant,  a  missionary  and  an  evangelist,  working  under  the  apostle's  direction. 
The  Scriptures  present  Timothy  as  beautiful  in  character  and  life.  From 
the  beginning  of  his  ministry,  A.  D.  51  to  the  end  of  Paul's  life,  A.  D.  GT,  he  was 
the  loving  friend  and  the  devoted  helper  of  the  apostle.  In  tender  atl'ection 
Paul  styles  him  "my  true  child  in  the  faith"  and  "a  beloved  child."  In 
reciprocating  love  Timothy  served  with  the  apostle  for  the  gospel,  "as  a  child 
serves  a  father."  Among  all  his  converts  and  helpers,  Paid  found  no  one  so 
like-minded.  In  the  infirmities  of  old  age,  exhausting  lal)ors,  and  terrible 
persecutions,  he  could  minister  to  the  physical  weakness  of  his  still  youthful 
assistant,  thirty  years  younger  than  himself,  who  in  turn  gave  to  the  apostle  the 
devotion  and  hearty  companionship  of  a  younger  life.  The  one  bold,  coura- 
geous, impulsive,  and  enthusiastic ;  the  other  naturally  timid,  reflective, 
reserved,  and  circumspect,  the  two  were  complements  of  each  other,  ever  faith- 
ful to  each  other,  and  both  equally  loyal  to  Christ  their  Master. 

THE   FIRST   EPISTLE   TO   TIMOTHY. 

From  this  Epistle  it  appears  that  Paul,  on  his  way  to  ^Nfacedonia,  left  Tim- 
othy at  P^phesus  to  counteract  certain  errors  of  false  teachers  and  to  fortify  the 
church  in  healthful  doctrine  (1  Tim.  1  :  3,  4 ,-  .^  :  u ;  4  :  1:1),  practice,  and  life.  From 
Macedonia  the  apostle,  late  in  A.  d.  Go,  indited  this  letter  to  Timothy  to  instruct 
and  encourage  him  in  the  very  difficult  mission  assigned  him.  Youthful  and 
naturally  timid,  and  long  accustomed  as  an  assistant  to  lean  on  Paul,  when  left 
alone  in  work  he  seems  to  lack  somewhat  of  firmness,  positiveness,  and  courage. 
And  Paul,  an  old  man,  feels  a  fatherly  anxiety  for  the  highest  success  of  one  so 
much  younger  than  himself,  whom  he  had  loved  from  a  child.  AVith  apostolic 
authority  he  gives  him  a  most  solemn  charge  in  regard  to  doctrine,  worship, 
church  officials,  personal  duties,  and  godliness. 

This  Epistle  bears  the  marks  of  a  familiar,  personal  letter  of  an  aged  teacher 
to  a  favorite  disciple.     It  seems  also  to  have  been  intended  in  some  measure  for 


INTRODUCTION  xlv 


tlie  churches  where  Timothy  ministered,  and  as  a  credential  for  Timothy's  au- 
thority in  his  conflict  with  error  and  false  teachers,  and  in  organizing,  officering, 
and  building  up  churches.  It  has  not  the  systematic  form  of  some  of  Paul's  longer 
p]pistles,  but  its  topics  fall  in  naturally,  as  might  be  expected  in  epistolary  cor- 
respondence.   Its  analysis  may  be  outlined  as  follows  : 

1.  Address  and  salutation,  1:1,2. 

2.  Timothy's  work  at  Ephesus,  1  :  3,  4. 

3.  Character  of  the  erring  teachers,  1  :  5-7. 

4.  The  true  functions  and  uses  of  the  law,  1  :  8-11. 

5.  Thanks  to  Christ  for  his  own  conversion  and  ministry,  1  :  12-17. 

6.  Charges  Timothy  to  faithfulness  in  the  ministry,  1  :  18-20. 

7.  As  to  public  prayer  for  all  men,  2  :  1,  2. 

8.  Grounded  on  the  provision  of  mercy  for  all,  2  :  3-7. 

9.  Duties  and  position  of  men  and  women  in  public  worship,  2  :  8-15. 

10.  Qualifications  required  in  a  bishop  or  pastor,  3  :  1-7. 

11.  Those  required  in  a  deacon  and  deaconess,  3  :  8-13. 

12.  Enforced  by  the  dignity  and  glory  of  the  church,  3  :  14-16. 

13.  False  teachers  and  false  doctrines  are  to  come,  4  :  1-5. 

14.  Avoid  useless  discussions  ;  strive  after  godliness,  4  :  6-10. 

15.  Exhorts  to  ministerial  faithfulness  and  diligence,  4  :  11-16. 

16.  How  admonition  is  to  be  given,  5  :  1,  2. 

17.  Directions  in  regard  to  widows,  5  :  3-16. 

18.  In  regard  to  the  treatment  of  elders,  5  :  17-20. 

19.  Summing  up  his  warnings  and  exhortations,  5  :  21-25. 

20.  Obedience  enjoined  upon  Christian  servants,  6:1,2. 

21.  Warning  against  false  teachers  and  against  covetousness,  6  :  3-10. 

22.  A  solemn  personal  exhortation  to  continue  steadfast,  6  :  11-16. 

23.  A  charge  to  be  given  to  the  rich,  6  :  17-19. 

24.  Concluding  words  to  Timothy,  6  :  20,  21. 

SECOND  EPISTLE  TO  TIMOTHY. 
In  the  Second  Epistle  to  Timothy  we  have  the  latest  words  of  Paul  that  have 
come  down  to  us.  It  was  written  in  his  prison  after  his  preliminary  trial  at  the 
imperial  court,  and  before  his  second  trial,  which  resulted  in  his  condemnation 
and  martyrdom.  And  this  result  he  was  expecting.  "  For  as  to  me,  I  am  al- 
ready being  offered,  and  the  time  of  my  departure  is  at  hand  "  {'^  Tim.  4  :  6).  He 
is  severely  treated  and  closely  guarded.  Onesiphorus  had  come  to  Eome  and 
had  found  him  only  by  diligent  seeking  (2  Tim.  i  :  le-is).  At  his  first  defense  all 
forsook  him  (2  Tim.  4  :  16).  And  now,  while  expecting  his  second  and  final  trial, 
Luke,  the  beloved  physician,  alone  is  with  him  (2  Tim.  4  :  11).  Evidently  this 
was  not  Paul's  first  imprisonment  at  Eome,  when  he  was  permitted  to  occupy 
his  own  hired  lodging-s,  and  allowed  the  liberty  of  receiving  friends  and  wel- 
coming all  who  wished  to  come  to  him,  and  preaching  and  teaching  with  all 
boldness  (Acts  28  :  30,  31).  It  niust  have  been  later  than  the  great  fire  at  Rome, 
which  broke  out  July  19,  A.  D.  64,  and  the  persecutions  of  Christians  that  fol- 
lowed.    Christians  were  now  distinguished  from  the  Jews,  and  could  no  longer 


xlvi  TIMOTHY 

enjoy  the  toleration  extended  to  the  Jewish  religion.  They  had  thus  beeouie 
more  obnoxious  than  formerly  to  the  Roman  autliorities. 

As  above  noted,  Paul  probably  left  Corinth  at  the  end  of  the  autumn  of  a.  d. 
66,  to  pass  the  winter  at  Nicopolis.  Soon  after  arriving  tliere  he  was  arrested  as 
a  leader  of  the  proscribed  sect,  perhaps  at  the  instigation  of  Jewish  enemies,  or 
through  plots  against  liis  life  conceived  at  Corinth.  He  was,  doubtless,  sent  as 
soon  as  jjossible  to  Rome  as  a  noted  criminal  and  to  gratify  Nero.  The 
navigation  of  the  Mediterranean  was  indeed  closed  for  the  winter,  especially  for 
long  voyages.  But  short  passages,  such  as  from  Apollonia  in  Illyricum  to  Brun- 
dusiuni  in  Italy  were  undertaken.  We  nuiy  therefore  believe  that  early  in  a.  D. 
67  Paul  arrived  a  prisoner  at  Rome.  With  no  long  delay  he  had  his  first  hear- 
ing l)efore  the  court,  not  of  the  emperor  personally,  but  of  that  delegated  by  him 
under  the  city  priefect.  Paul  was  so  far  successful  as  to  escape  condemnation 
on  the  first  charge  against  him,  perhaps  as  an  incendiary,  and  he  was  remanded 
to  prison  to  answer  in  due  time  to  a  second  charge.  What  this  second  charge 
was  is  not  known.  Some  Christians,  however,  were  charged  with  conspiracy 
against  the  government,  because  they  would  not  worship  tlie  emperor  or  the 
local  deities,  and  it  is  not  improbable  that  this  was  the  final  charge  against  Paul, 
from  which  he  did  not  exi^ect  an  acquittal.  Under  these  circumstances  he  indites 
his  Second  Epistle  to  Timothy  and  sends  it  in  the  early  spring  of  A.  D.  67. 

As  to  2)f<ice.  It  has  generally  been  supposed  that  Timothy  was  at  Ephesus 
when  this  Epistle  was  written  to  him.  Several  things  point  to  this.  A  saluta- 
tion is  sent  to  the  house  of  Onesiphorus  (+  :  i'-'),  who  seems  to  have  resided  at 
Ephesus  (1  :  18).  So,  also,  "  Alexander,  the  coppersmith  "  {*  ■  n),  is  thought  by 
some  to  be  the  Alexander  who  was  put  forward  by  the  Jews  at  the  theatre  at 
Ephesus.  So  likewise  Hymeneus  (-^  :  n)  was  probably  the  one  at  Ephesus  men- 
tioned in  1  Tim.  1  :  20.  But  certain  difficulties  ])eset  such  a  supposition.  Paul 
writes  (+ :  12),  "  But  Tychicus  I  sent  to  Ephesus."  But  wliy  write  this  if  Tim- 
othy was  himself  at  Epliesus?  Again  he  writes,  "Tropliimus  I  left  sick  in 
^liletus."  But  Trophimus  was  an  Ephesian  (Acts  21  :  29),  and  Miletus  was  l)ut  a 
few  miles  from  Ephesus.  If  Timothy  were  at  Ephesus,  he  would  hardly  need  to 
be  informed  of  this.  Yet  Timothy  must  have  been  at  Ephesus,  or  somewhere  in 
the  province  of  Asia,  for  Paul  wishes  Timothy  to  bring  with  him  the  cloak  left 
at  Troas  (i  :  k!)  ;  and  Troas  was  a  place  through  which  he  must  pass  from  that 
region  to  Rome.  Paul  also  wishes  Timothy  to  bring  Mark  with  him  (*:")• 
But  the  last  notice  we  have  of  Mark  is  Paul's  commendation  of  him  to  the 
church  at  Colosste.  Fiiuilly  the  heretical  teachers  and  doctrines  presented  in 
this  Epistle  are  similar  to  those  in  the  first  Epistle,  and  are  those  which  existed 
at  Ephesus,  Colossie,  and  in  the  churches  of  that  whole  region.  It  hardly  ap- 
pears, therefore,  that  Timothy  was  at  this  time  laboring  at  Ephesus.  He  was 
more  probably  working  as  a  missionary  in  that  whole  region  of  country,  "  doing 
the  work  of  an  evangelist"  {*  ■  5),  perhaps  visiting  Ephesus  from  time  to  time. 

This  Epistle  is  more  personal  than  either  of  the  other  pastoral  Epistles. 
Paul  in  his  suffering  and  loneliness,  as  a  prisoner,  writes  to  Timothy  to  come  to 
him  before  winter,  and  bring  Mark  with  him.  But  knowing  that  he  might  be 
martyred  before  Timothy's  arrival,  he  gives  him  apostolic  and  fatherly  instruc- 


INTRODUCTION  xlvii 


tion.  He  earnestly  exhorts  hiin  to  be  courageous  umler  trial,  to  oppose  false 
teachers  and  moral  corruptions,  endure  persecutions,  and  carry  on  his  ministry 
unto  the  end.  It  was  just  such  unfolding  of  truth  and  encouragement  that  Tim- 
othy needed,  who  was  naturally  timid  and  perhaps  desponding.  But  at  the  same 
time  it  has  proved  to  be  applicable  to  ministers,  churches,  and  Christians  of 
every  age — a  dying  legacy  to  the  Christian  world. 

Whether  Timothy  was  able  to  fulfill  the  last  request  of  the  apostle  to  come 
to  him  at  Rome,  can  only  be  conjectured.  Some  see  an  evidence  of  his  visit  in 
Heb.  13  :  23,  "Know  that  our  brother  Timothy  has  been  set  at  liberty."  But 
this  is  a  matter  of  mere  opinion.  Besides,  there  are  reasons  for  believing  that 
the  Epistle  to  the  Hebrews  was  written  earlier  than  this.  If  Paul  was  martyred 
on  the  twenty-ninth  of  June,  according  to  current  tradition,  then  Timothy's 
visit  is  not  probable.  But  Paul's  death  may  have  been  later,  since  tradition 
places  it  in  the  last  year  of  Nero,  who  committed  suicide  on  June  11,  A.  D.  68. 
It  is  possible,  therefore,  that  Timothy  may  have  been  present  with  the  apostle, 
to  minister  to  him  in  his  last  days  and  to  utter  parting  words  before  he  was  led 
forth  to  execution. 

CONTENTS  AND   ANALYSIS. 

This  Epistle  has  no  premeditated  plan.  Its  style  and  characteristics  are 
those  of  a  familiar  letter,  with  topics  occurring  as  they  came  forth  from  a  large, 
tender,  loving,  yet  anxious  heart.  It  consists  of  admonitions  addressed  to  Tim- 
othy in  reference  to  his  conduct  as  a  preacher  of  the  gospel ;  of  warnings  against 
the  degeneracy  of  the  last  days,  and  of  earnest  words  coiicerning  the  present  and 
future  prospect  of  the  churches  of  Christ;  and  finally  he  speaks  of  his  own  per- 
sonal matters  and  Timothy's  relation  to  himself.    It  may  be  outlined  as  follows  : 

1.  Address  and  salutation,  1:1,2. 

2.  Remembrance  of  Timothy,  and  desire  to  see  him,  1  :  3-7. 

3.  Timothy's  duty  under  trial  to  be  faithful  to  his  trust,  1  :  8-14. 

4.  The  apostle  forsaken  by  his  friends;  Onesiphorus  faithful,  1  :  15-18. 

5.  Therefore  endure  and  sutler  as  a  good  soldier  of  Christ,  2  :  1-7. 

6.  For  Christ  is  faitliful  and  strong  to  save,  2  :  8-13. 

7.  Exhortation  against  vain  discussions  and  profane  babblings,  2  :  14-21. 

8.  Respecting  his  spirit  and  conduct  as  a  Christian  teacher,  2  :  22-26. 

9.  Moral  and  spiritual  degeneracy  in  the  last  times,  3  :  1-9. 

10.  But  follow  the  teaching  of  the  apostle  and  the  Holy  Scriptures,  3  :  10-lG. 

11.  A  solemn  charge  to  continue  faithful  in  the  ministry,  4  :  1-4. 

12.  Especially  as  his  own  ministry  was  nearly  finished,  4  :  5-8. 

13.  Requests,  directions,  and  warnings,  4  :  9-15. 

14.  Paul's  first  defense  before  the  imperial  court,  4  :  16-18. 

15.  Salutations  and  benediction,  4  :  19-22. 


TITUS 

Wliat  we  know  of  Titus  must  be  gatliered  from  Paul's  Epistles.  He  is  not 
mentioned  in  the  Acts.  For  though  the  true  reading  of  Acts  18  :  7  is  Titus, 
rather,  Tilius  Justus,  in  whose  house  Paul  preached  at  Corinth,  yet  the  descrip- 
tion of  him  as  a  devout  Gentile  who  had  embraced  the  Jewish  faith,  points  to 
an  entirely  ditl'erent  person.  The  first  notice  we  have  of  Titus  is  in  Gal.  2  : 
1-5,  where  he  appears  with  Paul  and  Barnabas  at  the  conference  at  Jerusalem, 
as  a  Gentile  representative  from  the  church  at  Antioch,  and  an  example  of  the 
work  God  was  doing  among  the  Gentiles  (Acts  i5  : 2-4).  Paul  refused  the  demand 
of  the  Judaizers  to  have  him  circumcised,  and  apparently  made  his  case  a  test 
and  obtained  judgment  for  Gentile  freedom  from  tlie  Jewish  bondage.  At  this 
time  Titus  may  be  regarded  as  a  young  man  of  about  twenty  years,  highly 
esteenied,  of  a  genuine  Christian  experience,  excellent  natural  ability,  well 
trained  in  the  truths  of  the  gospel,  conscientious  and  decided  for  the  right. 

Paul  addresses  him  as  a  "  true  child  according  to  the  common  faith,"  from 
which  it  appears  that  Titus  was  converted  under  his  ministry,  probably  at  Anti- 
och, several  years  before  the  conference  at  Jerusalem.  Paul  was  at  Antioch  with 
Barnabas  a  whole  year,  A.  D.  43,  and  at  that  time  Titus,  a  boy  of  perhaps  four- 
teen years  of  age,  may  have  been  brought  to  Christ  (Acts  u  :  25, 26).  Twenty-two 
years  later  the  apostle  addresses  him,  as  if  he  were  still  a  young  man,  in  lan- 
guage similar  to  that  addressed  to  Timothy,  "The  younger  men  in  like  manner 
exhort  to  l)e  sober.  In  all  things  showing  thyself  an  example  of  good  works." 
"  Let  no  one  despise  thee  "  (Titus  2  :  e,  7,  15), 

Titus  does  not  again  appear  in  history  until  he  is  with  Paul  at  Ephesus,  dur- 
ing his  third  missionary  journey.  There  the  apostle  sends  him  to  Corinth,  prob- 
ably entrusted  with  the  First  Epistle  to  the  Corinthians,  A.  D.  57  (^  Cor.  12  :  17,  18). 
Before  this  he  had  sent  Timothy.  Later  he  left  Ephesus  and  went  to  Troas,  ex- 
pecting to  meet  Titus  with  news  from  Corinth.  But  waiting  in  vain  he  goes 
with  great  anxiety  to  ]\Facedonia  (^  Cor.  2  :  is).  There  he  meets  Titus,  and  learns 
from  him  how  his  Epistle  had  been  received  by  the  Corinthians,  and  what  fiwor- 
able  results  had  followed  its  reading  (2  cor.  7 :  e-is).  Very  soon  his  Second  Epistle, 
which  was  apparently  written  piecemeal  during  his  journeying,  was  completed 
and  sent  by  Titus  to  Corinth  in  the  autumn  of  A.  D.  57.  It  shows  how  high  an 
estimate  Paul  had  of  the  character  and  ability  of  Titus  that  he  should  send  him 
twice  within  a  few  months  as  his  representative  to  a  church  suftering  from  divi- 
sions, lax  discipline,  and  irregularities  of  doctrine  and  practice.  His  success 
indicates  that  he  was  wise,  firm,  and  tactful.  Paul  says  of  him,  "He  is  my 
partner,  and  in  regard  to  you  a  fellow-worker"  (2  ^or.  8  :  2s).  Jn  addition  Titus 
was  to  hasten  and  complete  the  collection  "for  the  poor  among  tlie  saints  that 
are  at  Jerusalem  "  (Kom.  i5:2fi:  2  cr.  s :  c  nr. )  As  to  Timothy  and  Titus,  the  former 
ai)pears  to  have  excelled  in  beauty  and  loveliness  of  character,  the  latter  in  cour- 
ijge  and  executive  ability. 

Again  Titus  disappears  from  history  until  the  Epistle  to  him  was  written, 
w  hen  he  is  representing  the  apostle  on  a  mission  in  the  island  of  Crete.  At  what 
xlviii 


INTRODUCTION  xlix 


time  he  went  there  is  uncertain.  But  as  intimated  above,  on  Timothy,  he  prob- 
ably accompanied  Paul  to  Crete  after  the  first  Epistle  to  Timothy  was  written, 
perhaps  late  in  A  D,  65,  where,  in  the  early  spring,  A.  D,  66,  the  apostle  left 
him  to  look  after  the  churches,  Paul  returns  by  way  of  Miletus  and  Troas  to 
Macedonia  and  Corinth,  and  in  the  meantime  writes  Titus,  wishing  him  to  come 
to  him  at  Nicopolis  in  Epirus,  where  he  had  decided  to  winter  (Titus  3  :  12). 
Whether  Titus  was  able  to  fulfill  this  request  we  have  no  means  of  kuowing.  A 
little  later,  when  Paul  wrote  his  Second  Epistle  to  Timothy,  Titus  had  gone  to 
Dalmatia,  which  was  far  north  of  Nicopolis  (2  Tim.  4  :  10).  With  this  our  knowl- 
edge of  him  ends.  Tradition,  with  its  usual  hierarchical  bias,  represents  him  as 
bishop  of  Crete,  where  he  died  at  a  good  old  age.  But  of  this  there  is  no  historic 
evidence.  The  Epistle  represents  him  as  a  missionary  and  evangelist  who  was 
left  temporarily  by  the  apostle  to  complete  a  work  in  Crete  which  Paul  himself 
had  not  the  time  and  opportunity  to  finish  (Titus  1  :  5;  3  :  12).  Titus  in  a  short 
time  accomplishes  the  task,  as  Paul  anticipated,  and  then  went  to  Dalmatia, 
doubtless  to  preach  the  gospel  in  that  mountainous  region. 

CRETE  AND  THE  CRETANS. 

Crete  is  one  of  the  largest  islands  of  the  Mediterranean  and  covers  the 
entrance  of  the  Greek  Archipelago,  being  about  one  hundred  and  sixty  miles  in 
length  and  from  six  to  thirty-five  miles  in  width.  The  inhabitants  still  call  it 
Kriti,  but  Candia  is  the  name  by  which  it  is  generally  known  to  foreigners.  A 
range  of  mountains  and  highlands  runs  through  its  whole  length,  with  fertile 
valleys,  and  from  the  center  rises  the  three  lofty  and  snow-clad  peaks  of  ^Mount 
Ida.  It  had  anciently  many  cities  and  a  dense  population,  estimated  at  one 
million  two  hundred  thousand,  but  now  (1899)  two  hundred  and  ninety-one 
thousand.  It  was  subjected  to  Rome  by  Q.  Metellus  Creticus  b.  C.  67,  and  united 
to  the  Roman  province  of  Cyrene,  on  the  African  coast.  It  continued  in  this 
connection  till  A.  D.  100,  when  it  was  added  to  Achaia  and  ^lacedonia,  to  which 
it  naturally  belonged. 

Crete  was  rich  in  its  mythology  and  legends.  It  claimed  to  be  the  place  where 
Jupiter  was  born  and  buried.  Its  religious  rites  resembled  those  of  Phrj-gia. 
It  had  its  mystic  festivals  and  wild  revelries.  According  to  both  Philo  and  Jo- 
sephus,  it  had  a  large  Jewish  population  in  apostolic  times.  Early,  in  connection 
with  the  Cretans  and  Jews,  there  were  Gnostic  germs  and  tendencies. 

The  gospel  had  made  much  progress  before  Paul's  visit  with  Titus.  This  is 
evident  from  the  fact  that  he  directs  Titus  to  "appoint  elders  in  each  city," 
where  missions  and  churches  had  been  gathered.  It  is  very  probable  that  some 
of  the  Cretans  who  were  converted  on  the  day  of  Pentecost  returned  and  preached 
the  gospel  to  their  own  countrymen  (Acts  2  :  n).  It  is  possible  that  Paul  on  his 
shipwreck  voyage  had  opportunity  to  preach  a  little  at  Lasea,  in  Crete  (Acts  27 : 8). 
But  more  probably  his  experience  at  that  time  led  him  afterward  to  extend  his 
work  to  that  island.  The  gospel  thus  introduced  would  naturally  be  very  imper- 
fect, mixed  with  much  misconception  and  tinged  with  Cretan  and  Jewish  errors. 
Churches  would  be  irregularly  organized  and  teachers  improperly  instructed. 
Many,  like  Apollos,  would  need  to  have  the  way  of  God  expounded  more  accu- 

D 


1  TITUS 


rately  (Acts  is  :  26).  Hence  Paul's  coming  with  Titus  was  to  correct  defects  in 
jjospel  teaching  and  in  church  organizations.  But  as  he  could  not  remain  to 
complete  the  work,  he  left  Titus  "  to  set  in  order  the  things  that  are  lacking 
and  to  appoint  elders  in  each  city." 

THE  EPISTLE  TO  TITUS. 

Soon  after  his  departure  from  Crete,  perhaps  late  in  the  spring  or  in  the 
early  summer  of  A.  D.  66,  he  writes  Titus  to  give  him  additional  instructions  in 
his  work  and  to  certify  that  Titus  was  acting  under  his  apostolic  authority  and 
according  to  Paul's  mind  in  superintending  the  organization  of  churches  and  the 
work  of  evangelization  in  Crete.  There  is  much  that  is  personal  in  the  Epistle, 
hut  most  of  it  is  of  public  interest,  and  doubtless  was  intended  for  the  guidance 
not  only  of  Titus,  but  of  his  associates  and  helpers  and  of  the  churches  among 
wliich  they  labored.  So  this,  as  well  as  are  the  Epistles  to  Timothy,  is  of  universal 
interest,  and  appears  to  be  designed  by  the  Holy  Spirit  as  a  legacy  to  ministers, 
pastors,  and  churches  of  all  ages.  The  three  Epistles  are  similar  in  style,  in- 
struction, and  topics,  combating  similar  errors,  and  fall  naturally  within  the 
same  period. 

Where  this  Epistle  was  written  is  uncertain.  Several  places  in  the  route 
from  Crete  to  Corinth  have  been  named  with  almost  equal  probability.  That 
Paul  wrote  it  soon  after  leaving  Crete  would  lead  us  to  select  Ephesus  or  Mile- 
tus, where  he  left  Trophimus  sick,  or  Troas,  where  he  left  the  cloak,  the  books, 
and  the  parchments  (2  Tim.  4  :  13. 20).  At  some  point  on  his  journey  he  has  an 
opportunity  of  sending  the  Epistle  to  Titus  by  Zenas,  the  lawyer,  and  Apollos, 
who  are  expecting  to  visit  Crete  (Titus  3 :  13).  His  decision,  before  writing  to 
Titus,  to  winter  at  Nicopolis  leads  some  to  prefer  Macedonia  or  Corinth  as  the 
place  of  writing  (Titus  3  :  12). 

CONTEXTS  AND  ANALYSIS. 

This  Epistle  is  similar  yet  independent  of  the  First  Epistle  to  Timothy.  It 
is  briefer,  but  remarkably  comprehensive,  rich  in  instruction  as  to  doctrine, 
morals,  and  discipline.  Luther  in  admiration  says:  "  This  is  a  short  Epistle, 
but  yet  such  a  quintessence  of  Christian  doctrine  and  composed  in  such  a  mas- 
terly manner  that  it  contains  all  that  is  needful  for  Christian  knowledge  and 
life."  It  has  no  formal  plan.  Thoughts  follow  one  another  in  an  easy  and 
natural  manner,  as  in  a  familiar  letter.     It  may  be  outlined  as  follows  : 

1.  An  apostolic  salutation,  1  :  1-4, 

2.  The  appointment  and  qualification  of  elders,  1  :  5-9. 

3.  Important  in  view  of  the  character  of  the  Cretans,  1 :  10-16. 

4.  Instruction  to  diflerent  classes  in  the  church,  2  :  1-10. 

5.  Grounded  on  the  grace  and  purpose  of  God,  2  :  11-15. 

6.  Conduct  toward  rulers  and  people  in  general,  3:1,2. 

7.  Enforced  by  God's  mercy  in  saving  them,  3  :  3-7. 

8.  Exhorted  to  maintain  gootl  works,  3  :  8,  9. 

9.  Reject  any  man  that  causes  divisions,  3  :  10,  11. 
10.  Directions,  salutation,  and  benediction,  3  :  12-15. 


THE  INTRODUCTION  TO  PHILEMON 

THE  CHIEF   PERSONS  OF  THE   EPISTLE. 

Philemon  appears  to  have  heen  a  man  of  property  and  influence  at  Colosste. 
He  was  converted  through  the  instrumentality  of  Paul,  probably  during  the 
latter's residence  at  Ephesus,  where  it  is  said,  "all  who  dwelt  in  Asia  heard  the 
word  of  the  Lord,  both  Jews  and  Greeks"  (Acts  19  :  lo).  He  appears  from  the 
Epistle  to  have  been  a  man  of  Christian  integrity,  full  of  faith  and  good  works, 
noted  for  his  hospitality,  and  sympathetic,  just,  and  conscientious  in  doing  his 
full  duty.  "His  character,  as  shadowed  forth  in  this  Epistle,  is  one  of  the  no- 
blest which  the  sacred  record  makes  known  tons"  (Hackett).  Apphia  was 
probably  Philemon's  wife,  and  Archippus  his  son,  living  at  home,  and  a  pastor 
or  teacher  in  the  Colossiau  church. 

Onesimus  was  a  runaway  slave  of  Philemon.  Whether  he  had  committed 
any  other  ofiense,  such  as  theft  or  embezzlement,  is  unknown,  though  robbery  is 
inferred  by  many  commentators.  He  would  naturally  aim  in  his  flight,  for  some 
large  city,  where  he  would  be  less  easily  captured  and  carried  back.  Thus  he 
made  his  way  to  Rome,  where,  perhaps,  he  first  met  Epaphras,  his  fellow-towns- 
man, and  then  Paul,  and  was  led  to  embrace  Christ.  Possibly  he  had  met  the 
apostle  before  this  iu  company  with  his  master,  at  Ephesus.  But  it  was  not  till 
now  that  he  truly  repented  and  believed  the  gospel.  He  at  once  became  most 
serviceable  to  the  apostle  as  a  friend  and  helper.  The  most  happy  relations 
sprang  up  between  them,  so  that  Paul  would  gladly  have  kept  Onesimus  with 
himself,  but  would  do  nothing  without  Philemon's  consent. 

authenticity  of  the  epistle. 

!Much  that  has  been  said  in  regard  to  the  Epistle  to  the  Colossians  may  be 
said  in  behalf  of  the  genuineness  of  this  Epistle.  Both  were  evidently  written 
at  the  same  time  and  sent  by  Tychicus  and  Onesimus  {Co\.  +  :  9 ;  Piiiiem.  10,  17).  On 
account  of  its  brevity  and  the  private  nature  of  its  contents  this  Epistle  is  not 
quoted  so  often  by  the  earlier  Christian  Fathers  as  some  of  the  other  letters.  But 
it  is  included  among  Paul's  Epistles  in  the  Muratorian  canon  of  the  second  cen- 
tury. Origen  ascribes  it  to  Paul,  and  it  is  found  in  the  Syriac  and  Old  Latin 
versions.  Tertullian  says  that  ^farcion  admitted  it  into  his  collection  without 
tampering  with  it.  Some  in  the  fourth  century  objected  to  it  as  unworthy  to  be 
reckoned  Scripture,  because  it  was  simply  a  letter  of  commendation  and  not  of 
edification,  and  concerned  only  with  private  matters.  But  both  Jerome  and 
Chrysostom  defend  it  against  such  charges,  and  intimate  its  general  reception 
by  the  churches. 

The  Epistle  itself  bears  witness  to  its  Pauline  character.  Its  style  and  dic- 
tion, its  unstudied  sentiments  and  expressions,  and  its  personal  traits,  are  the 
same  as  those  in  Paul's  other  Epistles.  This  Epistle  and  that  to  the  Colossians, 
in  their  allusions,  confirm  each  other.  "Take  the  Epistle  to  the  Colossians 
alone,  and  no  circumstance  is  discoverable  which  makes  out  the  assertion 
that  Onesimus  was 'one  of  them.'     Take  the   Epistle  to  Philemon  alone,  and 

li 


lii  THE  INTRODUCTION  TO  THILEMON 


nothing  at  all  appears  concerning  the  place  to  which  Philemon  or  his  servant 
Onesiinns  behmged.  For  anything  that  is  said  in  the  Epistle,  Philemon  might 
have  been  a  Tiiessalonian,  a  Philippian,  or  an  Ephesian,  as  well  as  a  Colossian. 
Put  the  two  Epistles  together  and  the  matter  is  clear.  Tlie  reader  perceives  at 
once  a  junction  of  circumstances  which  ascertains  the  conclusion  at  once.  .  . 
This  correspondency  evinces  the  genuineness  of  one  Epistle  as  well  as  of  the 
other.  It  is  like  comparing  two  parts  of  a  cloven  tally.  Coincidence  proves  the 
authenticity  of  both"  (Paley,  "  Horce  Faulince"). 

The  modern  objections  of  Baur  and  some  others  to  this  Epistle  are  of  little 
weight.  Alford,  Hackett,  Sabatier,  and  others  have  shown  that  these  objections 
are  unfounded  and  frivolous. 

TIME   AND   PLACE. 

In  the  introduction  to  the  Epistle  to  the  Ephesians  reasons  are  given  for  be- 
lieving that  the  Epistles  to  the  Ephesians,  the  Colossians,  and  Philemon  were 
written  at  Rome,  instead  of  Ciesarea,  as  some  suppose,  and  sent  together  early 
in  A.  D.  63,  a  short  time  before  the  apostle's  liberation.  We  do  not  know  the 
route  that  Tychicus  and  Onesimus,  the  bearers  of  the  letters,  took.  Their  most 
direct  course  would  be  to  embark  at  Brundusium,  cross  the  Adriatic  Sea  to 
Apollouia  or  Dyrrachium  and  pass  through  the  northern  part  of  the  Greek 
peninsula.  They  would  go  by  the  Egnatian  way  through  Macedonia,  touching  at 
Thessalonica  and  Philippi,  at  each  of  which  they  would  be  welcomed  by  Chris- 
tian brethren  eager  to  hear  news  from  their  beloved  and  revered  apostle.  Thence 
passing  over  the  range  of  hills  to  Xeapolis,  the  port  of  Philippi,  they  would  em- 
bark for  Troas,  and  then  proceed  to  Ephesus,  Laodicea,  and  Colossie. 

OCCASIOX  AND   DESIGN. 

These  are  plainly  indicated  in  the  Papistic  itself,  and  are  intimated  in  the 
first  two  paragraphs  of  this  introduction.  Onesimus  had  run  away  from  his 
master,  Philemon,  whom,  in  addition,  he  had  in  some  way  wronged,  fleeting 
with  Paul  he  is  converted  and  becomes  a  helper  to  the  apostle.  As  Tychicus 
was  about  to  return  to  Ephesus  and  Colosste,  Paul  writes  Epistles  to  send  by 
him.  Onesimus  accompanies  Tychicus,  either  of  his  own  accord  or  through  the 
influence  of  the  apostle,  and  receives,  on  his  departure,  this  letter,  commending 
him  as  an  approved  brother  in  Christ,  very  useful  and  dear  to  the  apostle  him- 
self and  worthy  of  the  same  brotherly  consideration  and  love.  From  the  apostle's 
opinion  of  Philemon's  character  we  must  believe  that  Onesimus  was  favorably 
received,  forgiven,  and  either  emancipated,  or,  if  continued  in  servitude,  it  was 
of  the  mildest  form  and  agreeable  to  both. 

.'ESTHETICAL  AND   ETHICAL. 

This  is  the  only  private  letter  that  has  come  down  to  us  from  the  Apostle 
Paul.  It  is  one  of  singular  beauty  and  wisdom,  of  Christian  delicacy  and  tact. 
It  illustrates  the  leaven  of  Christianity  at  work  among  friends  and  Christian 
brethren,  raising  and  ennobling  the  standards  of  duty,  courtesy,  and  love.  At 
the  same  time,  by  coming  into  contact  witli  the  slave  and  his  master,  it  brings 
into  view  the  relation  of  Christianity  to  social  and  political  events  generally. 


INTRODUCTION  liii 


Slavery  had  grown  with  the  Roman  State  until  a  large  part  of  its  industries 
were  in  the  hands  of  slaves.  They  were  laborers  on  the  farm,  in  the  family,  in 
the  workshop,  painters,  sculptors,  architects,  musicians,  librarians,  physicians. 
But  whatever  their  functions,  their  intelligence,  or  culture,  in  the  eye  of  the 
law,  they  were  chattels  to  be  let  or  sold  like  oxen  or  farming  utensils.  Their 
persons  and  lives  were  absolutely  in  the  hands  of  their  masters.  The  influence 
of  the  institution  -was  most  pernicious.  It  was  degrading  to  the  slave,  tending 
to  crush  out  his  manhood,  to  foster  selfishness,  low  cunning,  deceit,  and  treach- 
ery. It  tended  to  make  the  master  tyrannical  and  cruel,  and  to  blind  him  to 
the  privileges  of  human  relationships  and  to  the  rights  of  human  brotherhood. 
But  notwithstanding  this  general  efiect,  there  were  many  examples  of  kind  and 
tender  relations  between  master  and  slave,  noble  examples  in  a  licentious  age 
and  under  a  pernicious  system. 

Slavery  was  thus  a  part  of  the  social  and  political  fabric.  It  was  the  growth 
of  centuries  that  could  not  be  changed  in  a  day.  Christianity  met  it  as  a  moral 
and  spiritual  force.  It  wrought  upon  society  through  the  individual.  It  took 
conditions  as  it  found  them,  regenerated  the  soul  and  life,  and  thus  bettered  the 
family,  society,  and  the  State.  Thus  Paul  instructed  masters  and  slaves  as  to 
their  Christian  duty  (kp'i-  6:5-8;  Coi.  3  :  22, 23;  1  Tim.  e  :  2)^  and  taught  principles 
which  would  in  the  end  eradicate  the  system  from  the  world  (1  cor.  7 :  21-2H;  Gai. 

3  :  28), 

Under  such  condition  of  things,  Paul  had  a  delicate  task  to  perform  in 
writing  this  Epistle.  He  was  a  friend  of  both  parties.  But  Philemon  could 
treat  Onesimus  exactly  as  he  pleased.  Paul  "  must  conciliate  a  man  who  sup- 
posed that  he  had  good  reason  to  be  oflended.  He  must  commend  the  oflender, 
and  yet  neither  deny  nor  aggravate  the  imputed  fault.  He  must  assert  the  new 
ideas  of  Christian  equality  in  the  face  of  a  system  which  hardly  recognized  the 
humanity  of  the  enslaved.  He  could  have  placed  the  question  on  the  ground 
of  his  own  personal  rights,  and  yet  must  waive  them  in  order  to  secure  an  act 
of  spontaneous  kindness.  His  success  must  be  a  triumph  of  love.  .  .  He  limits 
his  request  to  a  forgiveness  of  the  alleged  wrong,  and  a  restoration  to  favor  and 
the  enjoyment  of  future  sympathy  and  affection,  and  yet  would  so  guard  his 
words  as  to  leave  scope  for  all  the  generosity  which  benevolence  might  prompt 
toward  one  whose  condition  admitted  so  much  of  alleviation.  These  are  con- 
trarieties not  easy  to  harmonize:  but  Paul,  it  is  confessed,  has  shown  a  degree 
of  self-denial  and  a  tact  in  dealing  with  them,  which,  in  being  equal  to  the 
occasion,  could  hardly  be  greater"  (Hackett).  Tributes  of  praise  to  the 
beauty,  delicacy,  and  skill  of  this  Epistle  have  come  from  all  leading  expositors, 
from  Luther  down  to  Lightfoot,  von  Soden,  and  Vincent. 

This  Epistle  has  often  been  compared  with  a  letter  of  the  younger  Pliny,  a 
generation  later  than  Paul,  which  he  wrote  to  his  friend,  asking  him  to  forgive 
a  freedman  who  had  deserted  him.     It  is  as  follows  : 

"  C.  Plrnuis  to  Sabinianus,  greeting:  A  freedman  of  yours,  who  you  said 
had  greatly  displeased  you,  came  to  me,  and  prostrating  himself  at  my  feet, 
clung  to  them  as  if  they  were  your  own.  He  wept  much  and  begged  much; 
much  of  the  time  too  he  was  silent;   in  fine,  he  made  me  confident  of  his 


liv  THE  INTRODUCTION  TO  PIIILEMOX 

penitence.  I  believe  him  to  be  truly  amended,  because  he  is  sensible  that  he 
has  sinned.  You  are  angry,  I  know,  and  you  are  angry  with  reason,  that  too  I 
know ;  but  the  glory  of  clemency  is  greatest  when  the  cause  of  anger  is  most 
just.  You  have  loved  the  uuin,  and  I  hope  will  yet  love  him  ;  meanwhile,  it  is 
sutiicient  that  you  sutler  yourself  to  be  entreated.  You  shall  be  at  liberty  to  be 
angry  again,  if  he  should  deserve  it,  which,  having  yielded  once,  will  be  the 
more  excusable.  Allow  something  for  his  youth,  allow  something  for  his  tears, 
something  for  your  own  indulgent  disposition;  do  not  torture  him,  lest  you 
torture  also  yourself,  for  you  are  tortured  when,  lenient  as  you  are,  you  are 
angry.  I  fear  lest  I  may  seem,  not  to  ask,  but  to  compel,  if  I  add  my  prayers 
to  his.  Nevertheless,  I  shall  add  them  the  more  fully  and  freely,  inasmuch  as  I 
have  sharply  and  severely  reproved  him,  having  strictly  threatened  that  I  could 
never  beg  him  oti'  again.  This  I  said  to  him,  whom  it  was  proper  to  alarm,  but 
not  the  same  do  I  say  to  you.  For  perhaps  I  shall  again  ask  and  again  obtain; 
let  it  be  only  such  as  it  may  become  me  to  ask  and  you  to  grant.    Farewell." 

This  letter,  noble  in  its  utterances,  and  in  the  original  faultless  in  style,  is 
one  of  the  finest  specimens  of  its  kind  in  heathen  literature.  Yet  in  its  concep- 
tion and  tone,  in  its  tact  and  its  plane  of  argument,  it  is  vastly  inferior  to  the 
letter  to  Philemon.  "Not  only  in  the  spirit  of  Christian  love,  of  which  Pliny 
was  ignorant,  but  in  dignity  of  thought,  argument,  pathos,  beauty  of  style, 
eloquence,  the  communication  of  the  apostle  is  Vastly  superior  to  that  of  the 
polished  Roman  writer"  (Hackett). 

From  a  later  letter  of  Pliny  we  learn  that  Sabinianus  forgave  the  offender 
and  received  him  back  into  friendship.  Much  more  we  may  believe  that  the 
Christian  Philemon  yielded  to  the  courteous  request  and  the  higher  motives  of 
the  apostle's  Epistle,  both  as  to  its  letter  and  its  spirit. 

ANALYSIS. 
In  order  to  enjoy  the  power  and  beauty  of  this  Epistle,  we  should  read  it 
uninterruptedly  from  beginning  to  end.     For  more  careful  study  it  may  be 
outlined  as  follows : 
I.  The  salutation,  1-3. 
IT.  Thanksgiving,  fellowship,  joy,  4-7. 
III.  The  main  topic:  a  plea  for  Onesimus,  8-21. 

1.  Plea  for  love's  sake,  8,  9. 

2.  Onesimus  his  child  in  the  gospel,  10. 

3.  Once  useless,  now  useful,  11. 

4.  Sent  back,  as  it  were,  Paul's  own  heart,  12. 

5.  Wished  to  retain  him,  but  not  witliout  Philemon's  consent,  13,  14. 

6.  His  departure  overruled,  perhaps,  for  his  master's  l)enefit,  15,  16. 

7.  Receive  him  not  as  a  n)ere  slave  but  as  a  Christian  l)rother,  16,  17. 

8.  Any  loss  sustained,  "  put  that  to  my  account,"  18,  19. 

9.  Though  Philemon  owed  liis  own  self  to  Paul,  19. 
10.  Paul's  confidence  in  Philenion's  generosity,  20,  21. 

IV.  Closing  request,  salutation,  and  l)cnediction,  22-25. 


THE  EPISTLE  TO  THE  GALATIANS 


Introduction. 

1  PAUL,  an  apostle,  (anot  of  men, 
neither  by  man,  but  ^  by  Jesus  Christ, 
<=  and  God  the  Father,  who  raised  him 


I  PAUL,  an  apostle,  not  from  men. 
nor  through  man,  but  through  Jesus 
Christ,  and  God  the  Father  who  raised 


a  Ver.  11,  12,  15, 


6  See  refs.  Acts  9  :  6,  15,  16 ;  Titus  1 


c  John  10  :  30. 


The  Title  is  no  part  of  the  Epistle, 
and  was  only  needed  to  designate  it. 
Its  earliest  form,  according  to  the  oldest 
documents,  was  simply  To  the  Gala- 
tian-s.  The  first  two  verses  indicate  the 
writer,  the  ones  addressed,  and  the  epis- 
tolary character  of  the  writing. 

CHAPTER  I. 

The  apostle  begins  with  an  apostolic 
salutation  (ver.  1-5),  expresses  his  sur- 
prise at  the  fickleness  of  the  Galatians, 
and  denounces  false  teachers  and  false 
doctrines  (ver.  6-10)^  and  proceeds  to  vin- 
dicate historically  his  independent  apos- 
tolic authority  (ver.  11-24).  This  chapter 
and  the  next  are  personal  and  defen- 
sive. 

1-5.  Introduction.  Paul,  as  an 
apostle,  neither  from  men  nor  through 
men,  but  by  Jesus  Christ,  salutes  the 
churches  of  Galatia,  and  at  once  brings 
into  view  salvation  through  the  death 
of  Christ,  the  great  theme  of  his  Epistle. 
This  salutation  is  both  abrupt  and  brief, 
and  without  Paul's  usual  commenda- 
tory words  for  his  readers.  His  feelings 
of  displeasure  and  grief  do  not  allow 
him  to  praise  the  Galatian  Christians. 

(Comp.  Rom.  1  :  8  ;  1  Cor.  1  :  4,  etc.) 

1.  Paul :  his  Roman  name,  probably 
given  him  in  infancy,  since  he  was  free- 
born,  at  which  time  he  doubtless  also 
received  his  Hebrew  name,  Saul.  Paul 
was  the  more  fitting  name  in  connection 
with  his  work  as  an  apostle  to  the  Gen- 
tiles.     So  he    always    styles  himself, 

(See   note   on   Acts   13    :   9.)        All    apOStlC. 

The  word  means  messenger,  and  in  its 
lower  sense  was  applied  to  a  delegate 


of  the  churches  (2  Cor.  8 :  23),  and,  in  a 
broader  sense,  to  eminent  missionaries 

(ver.  19;    Acts  U  :  14  ;    1  Thess.  2  :  6)^  IjUt  here 

used  in  the  higher  New  Testament  ofli- 
cial  sense  as  applied  to  the  Twelve  (i^uke 
6  :  13).  The  apostles  were  witnesses  of 
Christ's  resurrection,  endowed  with  mi- 
raculous powers,  and  the  inspired  or- 
ganizers and  teachers  of  the  first  Chris- 
tian   churches.       (See  note   on    Luke  6  :  13.) 

They  held  the  first  place  under  Christ 
in  his  kingdom  (i  Cor.  12  :  28 ;  Eph.  4  :  11). 
In  addressing  the  Galatians  Paul  had 
special  reason  in  asserting  his  apostle- 
ship  ;  and  also  in  other  Epistles,  when 
his  equality  with  the  Twelve  might  be 
questioned  ;  but  in  addressing  theThes- 
salonians,  the  Pliilippians,  and  Phile- 
mon, he  needed  to  make  no  reference  to 
this,  since  his  apostleship  was  freely 
admitted  by  them.  Paul  derived  his 
apostleship  not  from  men  as  a  source, 
neither  through  man  (any  man  what- 
ever) as  the  means  or  medium,  but 
through,?iS'we\\  asfrom,  Jesus  Christ, 
and  God  the  Father.  God  is  here 
spoken  of  as  the  Father  of  Jesus  Christ, 
and  the  actions  of  the  two  are  closely 
united,  since  what  Jesus  did  the  Father 
did.  We  would  naturally  expect  Paul 
to  say  through  Christ  and  from  God, 
but  he  unites  the  two  without  specify- 
ing the  direct  or  indirect  agency  or 
source.  Paul  did  not  receive  his  apostle- 
ship in  any  sense  from  man  ;  he  was  com- 
missioned through  Jesus  Christ,  Avho 
acted  for  the  Fa  ther  and  with  the  Father. 
As  the  incarnate  Son  and  Mediator  he 
declared  the  supreme  will  of  the  Father ; 
and  so  Paul  elsewhere  styles  himself 
"an  apostle  through  the  will  of  God" 

55 


56 


GALATIANS 


[Ch.  I. 


2  from  the  dead ;)  and  all  the  brethren 
which  are  with  me,  <>  unto  the  churches 

3  of  Galatia  :  « Grace  be  to  you  and  peace 
from  God   the  Father,  and  from  our 

4  Lord  Jesus  Christ,  'who  gave  himself 
for  our  sins,  that  he  might  deliver  us 
''from  this  present  evil  world,  laccord- 


2  him  from  the  dead,  and  all  the  breth- 
ren who  are  with  me,  to  the  churches 

3  of  Galatia :  Grace  to  you,  and  peace, 
from  God  the   Father,  and   our  Lord 

4  Jesus  Christ ;  who  gave  himself  for  our 
sins,  that  he  might  deliver  us  out  of 
the  present  evil  age,  according  to  the 


d  1  Cor.  16  :  1.  e  See  refs.  2  Cor.  1:2;  Eph.  1:2;  2  Johu  3. 

*  6  :  U ;  Johu  17  :  14,  15 ;  1  Johu  5:4,5,  19. 


i  2  :  20 ;  see  refs.  Matt.  20  :  28. 
I  Hub.  10  :  9,  10. 


(l  Cor.  1:1:2  Cor.  1:1;  Eph.  1:1;    Col.  1:1), 

"  Instruction  is  generally  given  by  one 
individual,  as  by  Gamaliel ;  calling  by 
more  than  one  ;  hence  the  ditlerence  of 
number,  from  men,  througli  a  man" 
(Bengel). 

Notice  that  Jesus  Christ,  in  connection 
with  God  the  Father,  is  put  in  opposi- 
tion to  every  liuman  source  and  means, 
implying  the  divinity  of  Christ.  Notice 
also  that  Paul  asserts  that  he  received 
his  commission  directly  through  Christ, 
as  Mediator  appointed  by  the  Father, 
who  raised  him  from  the  dead, 
the  crowning  miracle  and  proof  of  his 
^lessiahship.  It  was  the  risen  and  liv- 
ing Christ  who  called  him,  and  whose 
apostle  he  was.  This  naturally  sug- 
gests that  his  call  went  back  to  the  gate 
of  Damascus  to  the  risen  Christ,  whom 
he  then  heard  and  saw  (Acts  9  : 3  ff. ;  26  : 

16-lS). 

2.  In  addressing  the  Galatians,  Paul 
unites  all  the  brethren  which  are 

with  me,  especially  connected  and 
associated  with  him,  his  traveling  com- 
panions and  assistants.  Comp.  Pliil. 
4  :  21,  where  "brethren  M'ith  me"  re- 
fers to  the  narrower  circle  of  Christians 
about  him,  such  as  fellow-preacher  and 
helpers,  and  "saints"  to  the  other 
brethren  of  the  church.  Who  these 
were  we  do  not  know,  but  doubtless 
such  as  were  known  to  the  Galatians, 

(Rom.  16  :  21-2;{  ;    1  Cor.  16  :  19.  20;    Acts  19  :  22.) 

This  mention  of  them  implies  that  they 
were  one  with  him  in  the  go.spel  he 
preached,  and  at  the  same  time  it  was 
an  act  of  courtesy  to  both  them  and  to 
the  Galatians,  Unto  the  churches 
of  (rialatia,  located  somewhere  in 
the  province  of  that  name  ;  perhaps  in 
the  three  principal  cities,  Ancyra, 
Pessinus,  and  Tavium,  But  nothing 
is  positively  known.  (On  Galatia,  and 
the  Soutli  Galatian  theory,  see  Intro- 
duction. )  Probably  this  was  a  circular 
letter  to  be  read  in  the  several  churches 


of  that  region.  Not  unlikely  several 
copies  were  prepared  for  the  churches. 

3.  Though  Paul  omits  his  usual  words 
of  commendation,  he  does  not  forget 
what  was  more  important,  his  benedic- 
tion. Grace,  God's  unmerited  favor, 
be  to  you  and  peace,  the  joy  and 
rest  of  soul  resulting  from  God's  favor. 
These  come  from  God  the  Father 
of  believers,  including  both  those  send- 
ing the  letter  and  also  tho.se  to  whom  it 
was  sent;  and  from  our  Lord,  our 
Divine  Master,  Jesus  Christ.  Notice 
that  the  preposition  froin  governs 
both  the  Father  and  our  Lord.  Both 
are  the  source  of  grace  and  peace, 
which  accords  with  the  view  that  they 
both  belong  to  and  are  persons  of  the 

one  God.      (  Comp.  note  ou  Rom.  1:7.)     ■ 

4.  The  sentence  of  the  preceding 
verse  continued  in  this  and  the  next 
verse.  Who  gave  himself  to  death 
as  a  sacrifice  for  our  sins,  a  marvel- 
ous exhibition  of  grace.  The  preposi- 
tion for  is  used  here  of  the  design  or 
purpose  of  the  taking  away  of  our 
sins  and  guilt.  He  gave  himself  on  ac- 
count of  or  in  behalf  of  our  sins  in 
order  to  expiate  or  atone  for  them  and 
deliver  us  from  their  power.  Compare 
similar  scriptural  language  containing 
the  idea  of  atonement  made  for  our 
sins   by  Christ's  sacrifice  of  himself 

(.Matt.  20  :  28  ;  Mark  10  :  45  ;  Johu  6  :  51  ;  1  Tim. 
2:6;    Titus  2  :  14  ;    Heb.  7  :  27  :    9  :  25-28  ;    10  :  10, 

12, 14;  1  Peter  2  :  24).  Paul  makcs  promi- 
nent salvation  through  the  atoning  sac- 
rifice of  Christ  in  opposition  to  the 
Judaizingdoctrine  of  salvation  through 
circumcision  and  legal  observances. 
Thus  he  brings  to  the  front  at  once  the 
grand  theme  of  the  Epistle.  The  de- 
sign of  this  sacrificial  work  was  that 
he  might  deliver  us  from,  out  of, 
this  present  evil  world,  or  age,  not 
merely  the  age  in  which  they  then 
lived,  which  was  terribly  wicked,  but 
rather  the  world-age  or  period,  which 


Ch.  I.] 


GALATIANS 


57 


iug  to  the  will  of  God  and  our  Father : 

5  to  whom  be  glory  for  ever  and  ever. 
Amen. 

Reproof  of  the  Galatians  for  inconstancy. 

6  I  marvel  that  ye  are  ™so  soon  re- 
moved °from  him  that  called  you  into 
°  the  grace  of  Christ  unto  another  gos- 

7  pel :  which  is  not  another  ;  but  there  be 
some  p  that  trouble  you,  and  would  per- 


5  will  of  our  God  and  Father ;  to  whom 
be  the  glory  forever  and  ever.    Amen. 


6  I  wonder  that  ye  are  so  quickly  re- 
moving from  hira  who  called  you  in 
the  grace  of  Christ,  to  a  different  gos- 

7  pel ;  which  is  not  another,  only  there 
are  some  who  trouble  you,  and  wish  to 


m  3  :  1-4  ;  4  :  9-11 ;  5  :  4,  7,  8. 

ij5  :  10,  12; 


n  1  Cor.  3:5;  4  :  : 
Acts  15  :  1-5,  24 ;  Rom.  16  : 


0  Rom.  5  :  2. 


would  end  with  the  second  coming  of 
Christ,  an  age  to  be  marked  with  great 
wickedness  (2  'n.ess.  2  : 3  it.  ;  1  johu  5  :  19). 
The  world,  or  age,  to  come  follows 
Christ's  second  coming.  This  deliver- 
ance out  of  this  present  evil  world  in- 
cludes deliverances  from  its  evil  asso- 
ciations and  influences  and  from  the 
power  and  penalty  of  sin.  All  this, — 
Christ  giving  himself  for  the  salvation 
of  men, — was  according  to  the  will, 
the  supreme,  sovereign  will,  of  God 
and  our  Father,  or  better,  of  our 
God  and  Father,  independent  of  and 
beyond  all  human  merit  or  attainment. 
In  the  use  of  the  word  our  Paul  refers 
to  believers.  Christians  are  the  sons 
of  God  (Ro"i-  8  :  i+).  They  can  truly 
say  "  our  God,"  whose  they  are  and 
whom  they  serve  (Acts  27  :  23),  and  also 
"our  Father,"  having  a  spiritual  re- 
lationship to  him  through  Jesus  Christ 

(Rom.  8  :  15). 

5.  Having  traced  back  the  salvation 
of  men  through  the  sacrificial  work  of 
Christ  to  the  will  of  God  the  Father, 
the  apostle  breaks  forth  in  an  ascrip- 
tion of  praise.  To  whom  be  the  glory 
of  this  gracious  work  of  redemption 
for  ever  and  ever,  unto  the  ages  of 
ages,  the  countless  ages  of  eternity. 
Amen,  a  solemn  confirmation  of  the 
truth  of  what  he  had  said,  So  it  is  and 
so  let  it  be. 

6-10.  The  reproof.  The  occa- 
sion OF  THE  Epistle.  Paul  expresses 
surprise.at  the  fickleness  of  the  Galatian 
Christians;  refers  to  their  false  teach- 
ers ;  severely  denounces  their  false  doc- 
trines ;  affirms  the  strict  truthfulness 
of  the  gospel  he  preaches;  and  de- 
clares his  own  faithfulness  as  Christ's 
servant. 

6.  Instead  of  thanksgiving  and  com- 
mendation, which  usually  follow  his 

salutation   (l  Thess.  l  :  2  ;   2  Thess,  I  :  3,  etc.). 


Paul  utters  surprise,  rebuke,  and  de- 
nunciation, yet  at  the  same  time  min- 
gled with  tenderness.  His  words  are 
like  a  thunderbolt  in  a  clear  sky.  I 
marvel,  I  am  painfully  surprised, 
that  ye  are  so  soon  removed,  so 
quickly  ronoving  (the  process  still  going 
on),  from  him  that  called  you,  God 
the  Father  through  the  Holy  Spirit  and 
the  word  of  truth  (ki>ii-  3 :  5,  6),  into, 
rather,  in,  the  grace  of  Christ,  in 
and  through  his  unmerited  favor  as  the 
ground  and  source  of  your  calling, 
unto  another  sort  of,  or  different, 
gospel,  which  is  not  of  grace.  The 
words  so  quickly  most  naturally  refer 
to  the  short  time  since  they  were  called 
and  converted.  They  imply  a  quick- 
ness in  yielding  in  some  measure  to 
Judaizing  teachers  and  a  fickleness 
characteristic  of  their  Gallic  race. 
Paul's  surprise  implies  also  that  this 
falling  away  must  have  occurred  since 
his  last  or  second  visit,  which  therefore 
must  have  been  recent.  Such  consid- 
erations point  to  an  early  date  of  the 
Epistle.  Forgiveness  of  sins  and  salva- 
tion through  the  meritorious  works  of 
the  law  in  addition  to  faith  in  Christ 
was  indeed  to  Paul  a  different  gospel 
from  that  he  had  received  and  preached. 
7.  Paul  modifies  and  explains  more 
accurately  what  he  had  just  said. 
Which  is  emphatically  not  another, 
of  the  same  kind  as  mine;  but  there 
be  some,  etc.,  rather,  but  only  so  far 
as  there  are  some  who  trouble  you, 
and  ?mA  to  pervert  the  gospel  of 
Christ.  The  "another"  of  the  last 
verse  and  the  "  another  "  of  this  are  ren- 
derings of  diiferent  words  in  the  orig- 
inal. The  former  expresses  a  different,  a 
second  gospel ;  the  latter,  a  like  gospel, 
with  perhaps  something  added.  The 
meaning  is,  it  is  not  another  real,  true 
gospel,  for  there  can  be  no  other,  and  it 


58 


GALATIANS 


[Ch.  I. 


8  vert  the  gospel  of  Christ.  But  though 
1  we,  or  au  angel  from  heaven,  preach 
any  other  gospel  unto  you  than  that 
which  we  liave  preached  unto  you,  let 

9  him  be  accursed.  As  we  said  before, 
so  say  1  now  again,  If  any  man  preach 
any  other  gospel  unto  you  'than  that 
ye  have  received,  let  him  be  accursed. 

10  For  "do  I  now  per.suade  men,  or  God  ? 
Or  do  1  seek  to  please  men  ?  For  if  I  yet 


8  pervert  thegosi)el  of  Christ.  But  even 
if  we,  or  an  angel  from  heaven,  should 
preach  a  gospel  to  you  other  than  that 
which  we  preached   to  you,  let  him 

9  be  accursed.  As  we  have  said  be- 
fore, so  I  now  say  again,  if  any  one 
preaches  a  gospel" to  you  contrary  to 
that  which  ye  received,  let  him  be  ac- 

10  cursed.  For  am  I  now  seeking  the  fa- 
vor of  men,  or  of  God  ?  Or  am  1  seek- 
ing  to  please  men?    If  I  were  still 


g  1  Cor.  16  :  2a. 


r  Deut.  4  :  2. 


«  Acts  4  :  19 ;  5  :  29  ;  1  Thess.  2:4;  James  4  :  4. 


can  be  called  a  gospel  only  in  the  sense 
that  they  attempt  to  pervert  the  true 
gospel  teaching  concerning  Christ.  This 
has  reference  to  the  Judaizing  teachers 
and  their  doctrines.  The  word  trans- 
lated trouble  means  here  to  perjjfex  or 
ttusett/e  their  minds  by  suggesting  scru- 
ples and  doubts  ( Acts  is  :  24).  They  would 
tlius  shake  tlieir  allegiance  tO  Christ 
and  the  gospel  truths  concerning  him. 

8,  Such  false  teachers  are  severely 
denounced.  You  have  indeed  heard 
these  perverted  doctrines  from  teachers 
who  claim  authority  and  knowledge. 
But  even  thou§:h  Ave,  I  Paul,  and 
such  of  my  associates  as  Timothy,  Titus, 
and  Silas,  or  an  angel  from  heaven, 
a  being  more  exalted  than  any  of  the 
human  race,  s/iouhl  preach  any  other 
gospel  unto  you  than  that  which 
we  have  preached,  or  contrary  to,  at 
variance  with  fluit  gospel  irliich  ice 
preac/ied  unto  you,  let  him  be  ac- 
cursed, anathema,  subject  to  the  wrath 

and    curse    of  (iod.       (See    Rom.  9  :  :<:    1  Cor. 

IB:  22.)  How  strongly  Paul  puts  the 
case  by  the  use  of  a  supposition  which 
could  really  never  ])ecoine  a  fact. 
The  expression,  any  other  gospel  than 
that,  may  be  rendered  either  besides 
that,  that  is,  additional  to,  supplemen- 
tary to,  or  contrary  to,  against  that  we 
preached.  The  first  answers  to  another 
gospel  of  ver.  7,  the  second  to  a  different 
gospel  of  ver,  (>.  But  both  were  op- 
posed to  the  gospel  Paul  preached. 
The  stronger  rendering,  contrai'y  to,  is 
most  in  harmony  with  the  vehement 
expression  of  the  apostle,  but  it  included 
by  implication  all  human  additions. 
The  true  gospel  is  exclusive  of  the  false ; 
the  besides  is  reallj'  against.  In  the  ex- 
pression,/>(7  hihi  beanathnna,  orcarsed, 
there  is  no  reference  to  its  later  ajiplica- 
tion  to  ecclesiastical  excommunication, 
a  meaning  not  found  in  the  New  Testa- 


ment, for  an  angel  is  here  included.  It 
here  means  an  accursed  imrson  or  thing, 
separated  from  the  favor  and  subject  to 
the  wrath  of  the  Almighty.  It  were 
])etter  that  the  one  be  cursed  than  that 
niany  be  lost  through  his  influence. 
Paul's  earnest  words  sliow  his  absolute 
confidence  in  tlie  gospel  he  preached. 
He  knew  the  truth  of  what  he  aflirmed. 

9.  Paul  repeats  the  thought  of  the 
preceding  verse  by  a  supposition  which 
might  and  did  occur.  From  the  hy- 
pothetical he  comes  to  the  actual.     As 

j  we  have  said  before,  not  referring 
to  the  preceding  verse,  but  to  what  he 
and  his  colleagues  had  said  on  his  second 
visit  to  them,  so  say  I  now  again, 
at  tl-.is  present  time  I   repeat,  If  any 
!  man  preach,  ratlier,  Jf  any  one  is 
!  preaching  a  gospel  to  you  contrary  to 
!  that  ye  received  at  your  conversion,  let 
j  him  be  accursed.    Notice  that  in  the 
i  preceding  verse  it  was  the  gospel  Avhieh 
I  Paul  preached ;  in  tliis  the  gospel  they 
!  had  received.     Paul  had  met  Avith  Ju- 
daizing teachers  at  Antioch  and  else- 
where ;  and  at  his  late  visit  to  the  Gala- 
tians  he  had  feared  or  foreseen  their 
coming  among  them,  or  detected   the 
beginnings  of  their  erroneous  doctrines. 
And  so  by  anticipation  he  warned  them. 
Forewarned,  he  tliought  they  would  be 
forearmed.     (Comp.  .Acts  20  :  29, '30.) 

10.  For  connects  with  what  pre- 
cedes and  introduces  an  explanatory 
reason  for  his  strong  and  vehement  lan- 
guage. Pe  not  surprised  at  my  severe 
wonls,  nor  shocked  at  my  terrible  de- 
nunciation of  false  teachers.  For  do  I 
now,  at  tliis  time,  in  this  condition  of 
things,  persuade,  rather,  seek  to  inn 
the  favor  of,  men,  or  Cilod?  The 
question  implies  that  he  was  seeking 
the  favor  of  God   rather  than  that  of 

men.      (Comp.  Acts  4  :   10;    5  :  29.)       Or  dO   I 

seek  to  please  men?  implying  that 


Ch.  I.] 


GALATIAXS 


59 


pleased  men,  I  should  not  be  the  serv- 
ant of  Christ. 
Vindication  of  FauVs  apostolic  authority. 

11      But  I  certify  you,  brethren,  that  the 
gospel  which  was  preached  of  me  is  not 


pleasing  men,  I  should  not  be  Christ's 
servant. 


For  I  make  known  to  you,  brethren, 
that  the  gospel  which  was  preached  by 


he  was  not  seeking   to    please  them,  j 
Omit  for,  according  to  the  best  text,  j 
If  I  yet  pleased  men.    If  I  were  . 
still,  any  longer  pleasing  men,  as  men 
act  before  conversion  to  God,  after  all 
my  experiences,   I    should   not   now 
be  the  servant  of  Christ,  more  ex- 
actly, without  the  article.     I  should  not  • 
be   Christ's  servant,  his  bond-servant,  ] 
his  slave,  as  one  who  not  only  owed  all  | 
his  service  to  Christ,  but  was  also  owned 
by  Christ.     Men-pleasing  is  in  strong 
contrast  to  servant  {co\.  3 :  22).  He  could 
not  serve  two  masters  (Matt.  6  :  24).  Some 
suppose  that  the  apostle  refers  to  his 
seeking  to  please  men  before  his  con- 
version ;  but  such  a  supposition  is  not  j 
necessary.    The  language  implies  that  j 
he  may  often  have  striven  to  win  and 
conciliate    men    since    his    conversion 
(coiup.  1  Cor.  9  :  20),  but  uow  uudcr  prcscut 
circumstances  he  could  no  longer  do  it.  | 
The  question  was  between  Christ's  gos- 
pel and  a  different  gospel ;  between  true, 
Christ-commissioned  teachers,  and  false 
Judaizing  teachers.     Not  to  take  a  de- 
cided stand  would  be  false  to  Christ. 
The  character  of  these  teachers  may  be 
learned  from  2:4;    4  :  17;   6  :  12,   13. 
Perhaps  too,  some  may  have  accused  him 
of  being  a  man-pleaser  in  fevoring  cir- 
cumcision under  certain  circumstances 
(5  :  11),  as  in  the  circumcision  of  Timo- 
thy  (Acts  16: 3);    but  now  Conciliation 
was  no  longer  allowable.     By  the  ex- 
pression, Christ's  servant,  his  moral  re- 
lation to  Christ  is  meant,  extending  to 
his  whole  being,  life,  and  work,  as  a 
Christian,  a  preacher,  and  au  apostle. 

The  mention  of  himself  as  Christ's 
servant  is  suggestive  of  his  conversion, 
calling,  apostolic  mission,  and  work. 
The  chapter  thus  far  is  but  preparatory 
to  the  personal  vindication,  the  doctri- 
nal discussion,  .ind  the  practical  lessons 
of  the  entire  Epistle  that  follow. 

11-24;  2  :  1-21.  Paul  vindi- 
cates HIS  APOSTOLIC  PREACHING  AND 
AUTHORITY.  In  doing  this  lie  refutes 
the  misrepresentations  of  his  Judaizing 
opponents,  and  brings  prominently  into 
view  the  nature  and  terms  of  the  gospel 


he  preached,  and  prepares  the  way  for 
the  doctrinal  discussion  which  forms 
the  body  of  the  Epistle.  This  section 
falls  into  three  parts:  (1)  His  apostle- 
ship  divinely  given  and  his  gospel 
divinely  received  (ver.  ie-24) ;  (2)  his 
apostolic  authority  and  gospel  preach- 
ing recognized  by  the  other  apostles 
(2  :  1-10)  ;  (3)  his  independent  apostolic 
authority  exercised  and  proved  in  his 
rebuke  of  Peter  (2  :  11-21). 

11-24.  Pall's  apostolic  preach- 
ing AND  commission,  INDEPENDENT 
OF    MEN,    DIVINELY    GIVEN.      This     is 

shown  by  the  manner  of  his  conversion 
and  the  history  of  the  first  fourteen 
years  or  more  of  his  Christian  life. 
His  apostleship  began  at  his  conver- 
sion, which  he  immediately  exercised 
without  human  instruction  and  inde- 
pendently of  the  apostles  (ver.  11-17).  Af- 
ter three  years  he  went  t(i  Jerusalem  on 
a  brief,  friendly  visit,  V)iit  saw  none  of 
the  apostles,  except  Peter,  and  James, 
the  Lord's  brother  (ver.  is-20) ;  and  then 
went  into  Syria  and  Cilicia,  and  was 
known  to  the  churches  of  Judea  only 
by  reputation. 

11.  But,  better.  For,  according  to 
the  most  approved  text,  thus  connecting 
this  verse  witli  what  precedes  and  giv- 
ing a  reason  for  uttering  the  truth  with- 
out fear  or  favor,  l)ecause  the  gospel 
he  preached  was  a  revelation  from  God. 
1  This  verse  also  is  introductory  to  the 
defensive  portion  of  the  Epistle.  For 
I  certify,  make  known,  to  you,  a  for- 
mal and  .solemn  declaration  (comp.  1  Cor. 
15: 1  •  2 Cor.  8:1),  brethren  (recognizing 
their  spiritual  relationship,  he  would 
reason  with  them  and  win  them),  that 
the  gospel  which  was  preached 
by  me  is  not  after  man,  either  in 
its  origin  or  character.  It  is  not  of 
man's  devising  nor  according  to  human 
standards  or  notions.  Notice  Paul 
begins  with  the  defense  of  his  gospel 
rather  than  of  himself.  It  was  dearer 
to  him  than  his  life.  Yet  his  gospel 
and  his  apostleship  must  stand  or  fall 
together.  Both  were  assailed,  but  the 
former  through  the  latter.    So  he  must 


60 


UALATIANS 


[Ch.  I. 


12  after  man  :  for  'I  neither  received  it  of 
man,  neitlier  was  I  tau^'ht  //,  but  by 

13  the  rcvehition  of  Jesus  I'luist.  For  ye 
liave  heard  of  my  conversation  in  time 
l)ast  in  the  Jew's'  reliKion ;  how  tiiat 
"beyond    measure    I    persecuted    the 

14  church  of  God,  and  wasted  it:  and 
]irolited  in  tiie  Jews'  religion  above 
many  my  c<iuals  in  mine  own  nation, 
»  being  more  exceedingly  zealous  J  of 
the  traditions  of  my  fatiiers. 


12  me  is  not  according  to  man  ;  for  I  also 
did  not  receive  it  from  man,  nor  was 
I  taught  it,  but  I  received  it  through 

13  revelation  of  Jesus  Christ.  For  ye 
heard  of  my  conduct  formerly  in  Jud'a- 
isin  ;  that  beyond  measure  I  persecuted 
the  church  of  God,  and  was  destroying 

11  it,  and  pressed  forwanl  in  Judaism  be- 
yond many  companions  of  the  same 
age  iu  my"  nation,  being  more  exceed- 
ingly a  zealot  for  the  traditions  of  my 


Cor.  15  :  1,  3  ;  Eph.  3  :  3-8.  n  See  refs.  Acts  22  :  4. 

y  Sec  refs.  Mark  7  :  3-13. 


X  Acts  22  :  3  ;  Phil.  3  :  4-6. 


enter  upon  lii.s  own  personal  history 
antl  relate  how  he  had  received  and 
preached  his  gospel. 

12.  For  introduces  the  proof  of  the 
preceding  statement.  I  is  emphatic;  a 
contrast  is  implied  l)etween  himself  and 
some  otliers  he  has  in  mind.  For  la/no 
did  not,  any  more  tlian  any  one  else, 
any  more  than  the  other  ajjostles,  for 
example,  receive  it  from  man,  that  is, 
from  any  man  ;  vjo/- was  1  taiii^ht  it, 
it  did  not  come  to  me  through  instruc- 
tion. He  might  have  received  the  gospel 
from  tiod,  but  have  been  more  fully  in- 
structed by  men.  l>ut  this  was  not  his 
ease.  In  contrast  to  all  human  instru- 
mentality he  received  it  by,  or  rather 
through,  the  revelation  of  Jesns 
Christ.  Was  the  revelation  from 
Christ,  or  concerning  Christ,  Christ  re- 
vealed to  him?  It  was  from  the  di- 
vine Christ  in  opposition  to  all  human 
agency.  Yet  at  the  same  time  Christ 
was  made  known  to  him  (ver.  i6).  Both 
began  at  his  conversion  (Acts  26  :  u,  15). 
Christ  was  then  both  the  Revealer  and 
the  Revealed.  But  was  this  revelation 
confined  to  the  time  of  his  conversion? 
Probably  not.  He  had  many  revela- 
tions on  other  occasions  (-'  <'"r.  12  :  1,  7; 
Acts  22  :  17-21).  Very  likely  he  enjoyed 
such  revelations  of  gospel  truth  during 
his  first  three  years,  while  at  Damascus 
and  in  Arabia  (ver.  17).  The  funda- 
mental truths  of  his  gospel,  ])resenting 
a  gracious  salvation  through  faith  in 
Christ,  oftered  freely  to  Gentiles  as  well 
as  to  Jews,  appear  to  have  been  re- 
vealed to  him  from  the  very  first  (Acts 
26:  16-19).  Tliere  were  also  revelations; 
of  Jesus  Christ  through  the  Spirit  (1  t'-r. 
2  :  10,  12;  Kph.  .T  :  H),  Receiving  his  gos-  ; 
pel  directly  from  Jesus  Christ  was  a 
qualification  and  an  evidence  of  his  j 
apostleship.    In  this  verse  and  the  last  I 


we  have  the  theme  of  the  first  portion 
of  the  Epistle. 

13.  It  was  evident  from  his  manner 
of  life  before  his  conversion  that  he  did 
not  receive  the  gospel  through  human 
infiuenee  or  in.struction  (this  verse  and 
the  next).  His  former  life  was  a  his- 
torical argiiinent  and  proof.  For  ye 
have  heard,  rather,  j/e  heard  from  me 
when  i  was  with  you  (and  probably 
from  his  helpers)  of  my  conversa- 
tion, that  is,  of  my  conduct,  manner 
of  life  (an  old  meaning  of  the  word),  in 
time  past  in  the  JeAVs'  religion, 
in  Jndaiion,  that  "system  of  Jewish 
faith  and  worship  in  its  perverted  form 
as  one  of  blind  attachment  to  rites  and 
traditions,  and  of  bigotry,  self-right- 
eousness, and  exclusiveness"  (DOCTOR 
Hackett,  in  "Smith's  Bible  Diction- 
ary").   His  zeal  in  persecuting  Chris- 

I  tians  was  the  direct  fruit  of  his  Judaism. 
IIoAV  that    beyond    measure,  in 

1  the  excess  of  my  zeal  and  prejudice,  I 
persecuted  the  church  of  God, 
and  "wasted  it,  more  exactly,  I  wan 

I  jio'-'^ccnting  the  church  of  Gael  (gen- 
erally, collectively),  and  was  destroying 
it,  so  far  as  lay  in  my  power.  This  was 
what  I  was  continuing  to  do,  "  pei^se- 
cuting  this  way  unto  death,  binding 
and  delivering  into  prisons  both  men 
and  women"  (Acts  22  :  4),  On  church 
of  God  compare  note  on  Acts  9  :  31 ; 
20  :  28. 

14.  Closely  connected  with  the  pre- 
ceding verse.  And  profited,  etc. 
Literally,  I  was  adrancing,  or  pressing 

forward    i)i    Judais)n     (see    last    verse)     l)('. 

yond  main/  of  my  owu  age  in  my  natio)i, 
or  race,  the  Jews,  an  incidental  proof, 
as  Lightfoot  remarks,  that  Paul  was 
addressing  (icntile  converts.  Being 
more  exceedingly  zealous,  or 
more  exceedingly  a  zealot,  than  many  of 


Ch.  1.1 


GALATIANS 


61 


15  But  when  it  pleased  God,  Mvho  sepa- 
rated me,  from  my  mother's  womb,  and 

16  called  me  by  his  grace,  "to  reveal  his 
Son  in  me,  that  *>!  might  preach  him 
among  the  heathen;  immediately  <^  I 
conferred  not   with  flesh   and   blood : 

17  '1  neither  went  I   up"  to  Jerusalem  to 


15  fathers.  But  when  God,  he  who  set 
me  apart  from  my  mother's  womb,  and 

16  called  me  through  his  grace,  was  pleas- 
ed to  reveal  his  Son  in  me,  that  I 
should  make  known  the  glad  news  of 
him  among  the  Gentiles  ;  straightway 
I  did  not  confer  with  flesh  and  blood, 


See  refs.  Acts  9  :  15. 

c  See  refs.  Deut.  33 


a  Matt.  16  :  17 
I  ;  Acts  26  :  19,  : 


2  Cor.  4:6.  *■  Soo  rpfe.  Acts  9  :  15. 

).  d  See  Acts  9  :  19-^:2. 


my  age,  of  the  traditions  of  my 
fathers  (Acts  21  :  20,  uote).  Paul  ap- 
pears to  have  belonged  to  the  extreme 
party  of  the  Pharisees  (Acts  22  :  s;  26  :  5), 
who  were  sticklers  for  the  Pharisaic 
teachings  and  traditional  interpreta- 
tions of  the  Old  Testament,  which  were 
handed  down  from  father  to  son  (Matt. 
15 : 2,  note),  and  who  prided  themselves 
in  being  called  "zealots  of  the  law, 
zealots  of  God."  How  unlikely  for 
such  a  man  to  become  a  Christian,  and 
much  more  so  an  apo.stle.  His  intense 
prejudice  and  fanatical  zeal  rendered 
him  proof  against  mere  human  influ- 
ence. Man  under  such  circumstances 
could  not  have  effected  such  a  change 
of  views,  feelings,  and  conduct.  His 
conversion  must  have  been  the  work  of 
God.  It  is  evident,  therefore,  that  be- 
fore his  conversion  there  was  no  hu- 
man agency  or  instruction  that  made 
him  a  Christian,  or  taught  him  the 
gospel  he  preached. 

15.  Such  was  my  condition  and  con- 
duct, Paul  would  say,  up  to  my  conver- 
sion ;  But  when  it  pleased  God, 
more  exactly.  But  ivhen  God  was 
pleased.  Paul  traces  back  his  conver- 
sion to  the  good  pleasure  of  God  and 
his  grace.  Some  critical  texts  omit 
God,  but  it  seems  to  me  to  be  the 
preferable  reading.  Who  separated 
me,  set  me  apart  to  my  special  mission 

and    work.       (Comp.    Rom.    1:1;    Jcr.    1:5.) 

Paul  often  traces  back  the  purpose  of 
God  to  eternity,  but  here  only  to  his 
birth,  or  to  the  beginning  of  his  life. 
And  called  me  by,  through,  his 
grace,  his  unmerited  favor  toward 
me.  Living  in  Asia  Minor,  both  a 
Jew  and  a  Roman  citizen  by  birth, 
Paul  knew  and  understood  both  Juda- 
ism and  paganism,  and  was  the  fitting 
man,  called  of  God  to  preach  the  gos- 
pel to  all  classes  of  the  Roman  Gentile 
world. 

16.  To  reveal — dependent  on  the 
verb  at  the  beginning  of  the  preceding 


verse :  When  God  tvas  pleaded  ...  to 
reveal  his  Son  in  me,  icithin  my 
soul,  as  mj'  Saviour  and  as  the  Saviour 
of  sinners  evervAvhere,  discovering  his 
glories,  his  righteousness,  and  his  grace. 
(Comp.  John  17  :  3. )  The  apprehension  of 
Christ  as  his  Saviour  and  of  the  great 
truths  concerning  him  and  his  salva- 
tion was  revealed,  supernaturally  dis- 
closed to  him  in  his  own  experience. 
It  was  a  divine  revelation.  ( Comp.  ver.  12. ) 
And  the  object  was  that  I  might 
preach  him  among  the  heathen, 
that  I  should  proclaim  the  good  news  of 
him  among  the  Gentiles.  From  the  very 
beginning  God  designed  that  he  should 
be  an  apostle  to  the  Gentiles  and  that 
he  should  preach  the  gospel  he  did. 
Thus  he  received  his  apostleship  and 
gospel  not  from  men,  nor  through  men, 
but  by  revelation  (ver.  12).  When, 
therefore,  Christ  as  a  universal  Sav- 
iour and  salvation  by  grace  were  re- 
vealed to  him  as  actual  facts  in  his  own 
experience,  then  Jewish  legalism  and 
narrowness  left  him.  Then  he  Avas 
prepared  to  receive  the  first  intimation 
of  his  Gentile  mission  (Acts  26:17),  "a 
chosen  vessel  to  bear  my  name  before 
the  Gentiles,  and  kings,  and  the  chil- 
dren of  Israel  "  (Acts  9  :  15).  Imme- 
diately, ui^on  this  revelation,  I  con- 
ferred not  with  flesh  and  blood. 
I  did  not  apply  to  and  seek  counsel  of 
weak  and  fallible  man,  of  any  human 
being  as  opposed  to  God.  (see  ou  Matt. 
16:17.)  I  did  not  consult  any  human 
being  about  engaging  in  the  work  to 
which  I  was  so  clearly  called. 

17.  The  adverb  immediately  modi- 
fies the  four  verbs  that  follow  it  in  the 
last  verse  and  in  this:  I  did  not  confer, 
I  did  not  go  up,  I  went  aivay,  and  re- 
turned. These  all  followed  as  soon  as 
intervening  circumstances  would  per- 
mit.    There    was    no    needless    delay. 

(See  on    Acts     9:    19.)      Neither    WCnt    I 

up,  immediately  or  straightway,  to 
Jerusalem  to  them  which  were 


62 


GALATIANS 


[Ch.  1. 


them  which  were  apostles  before  me : 
but  I  went  into  Arabia,  and  returned 
again  unto  Damascus. 

18  Then  after  three  years  « I  went  up  to 
Jerusalem  to  see  Peter,  and  abode  witli 

19  him  fifteen  days :  but  other  of  the  apos- 


17  nor  go  up  to  Jerusalem  to  those  who 
were  apostles  before  me,  but  I  went 
away  into  Arabia,  anrl  returned  again 

18  to  Damascus.  Then  after  three  years, 
I  went  up  to  Jerusalem  to  beconie  ac- 
quainted with  Ceplias,  and  alx)de  with 

19  him  fifteen  duvs.    But  no  other  of  the 


e  AcU  9  :  26. 


apostles  before,  j^rior  to,  me,  to 
seek  advice  and  instruction  from  tlicm. 
Priority  is  the  only  distinction  he  ac- 
cords them  above  liiniself.  But  I 
went  away  into  Arabia  as  soon  as 
I  could  make  my  arrangements  to  go. 
Arabia  lay  between  the  Red  Sea  and 
the  Persian  Gulf;  the  northern  part 
was  contiguous  to  Palestine  and  ex- 
tended northward  and  eastward  toward 
Damascus.  It  has  been  supposed  by 
many  that  Paul  only  visited  some  por- 
tion of  Arabia  near  Damascus,  but  it 
accords  better  with  the  language,  went 
away  into  Arabia,  and  with  4  :  25, 
that  he  visited  the  vicinity  of  ^Mt. 
Sinai.  His  object  was  probai)ly  not  to 
preach  the  gospel  to  the  Arabians,  al- 
though he  may  have  embraced  occa- 
sional opportunities  (Acts  2  :  ii :  9  :  19, 20), 
but  rather  to  commune  with  his  own 
heart  and  with  God,  and  in  the  very 
place  where  the  law  was  given  to  learn 
the  design  of  the  law,  that  by  its  deeds 
"no  flesh  shall  be  justified,"  and  that 
while  "  tlie  law  Avorketh  wrath," 
"Christ  hath  redeemed  us  from  the 
curse  of  the  law  being  made  a  curse  for 
us."  As  to  the  length  of  time  he  was 
there,  all  is  uncertain.  It  must  have 
been  less  than  three  years  (ver.  I8),  and 
may  have  1)een  about  two  years.  ( romp. 
Acts  9  :  19.  2:<,  and  iioits. )  After  hc  re- 
turned again  unto  Damascus  he 
appears  to  have  spent  some  time  in 
preaching  there  the  gospel  (Acts  9:  22). 
The  fact  that  Luke  iii  the  Acts  omits  ref- 
erence to  this  visit  to  Arabia,  favors  the 
view  that  Paul's  visit  to  Arabia  was 
not  a  preaching  tour.  Damascus,  prob- 
ably the  oldest  city  in  the  world,  is 
situated  about  one  hundred  and  forty 
miles  northeast  of  Jerusalem  (<;i".  u  :  i5: 
15  :  2).  The  .lewish  population  was 
very  large,  estimated  at  fifty  thousand. 

(See   note  on   Acts  9:2.)      It    is    Still    one    of 

the  most  prosperous  cities  of  Western 
Asia.  It  is  interesting  to  compare  this 
account  with  Luke's  narrative  in  the 
Acts.     One    of   the    incidental    agree- 


'  raents  may  be  found  in  the  words,  "  re- 
;  turned  again  to  Damascus,"  implying 
that  it  was  the  place  of  his  conversion, 
and  the  place  whence  he  started  for 
Arabia.  (Comp.  "  Harmonic  Arrange- 
ment of  the  Acts,"  ^i^  10,  17,  on  this 
whole  section.) 

18.  Paul  x^i'oceeds  to  speak  of  his 
relation  to  the  apostles  and  the  Jeru- 
salem church.  After  three  years, 
according  to  Jewish  reckoning,  por- 
tions of  three  successive  years,  al)out 
equivalent  to  tlie  third  year  from  his 
conversion,  which  was  the  great  epoch 
of  his  life.  (St^c  ou  ver.  17.)  As  imme- 
diately (ver.  ifi)  was  from  his  conver- 
sion, and  as  the  force  of  the  adverb  ex- 
tends to  the  end  of  ver.  17,  so  then  after 
naturally  refers  back  to  the  same  point. 
"I  straightway  conferred  not  with  flesh 
and  l)lood,  it  was  only  in  the  third 
year  that  I  went  up  to  Jerusalem." 
The  purpose  of  his  going  up  he  states 
to  have  been  to  see,  to  make  the 
personal  acquaintance  of,  Peter,  rather 
of  Cephas,  his  Aramaic  name,  accord- 
ing  to   the    best    text    (2:9:   John    1  :  42). 

His  purpose  was  not  for  instruction, 
but  for  a  friendly  visit,  to  become  ac- 
quainted with  Peter,  who,  by  his  bold- 
ness and  natural  leadership,  held  a 
prominent  place  among  the  apostles  at 
Jerusalem,  and  would  be  the  more 
largely  known  outside  and  to  Paul  l>y 
reputation.  And  abode,  remained, 
with  him  fifteen  days.  The  prepo- 
sition with  denotes  the  company  of  one 
who  had  come  to  another  for  social  in- 
tercourse or  as  a  guest  (i  for.  i6  :  7). 
Paul  mentions  the  fifteen  days,  doubt- 
less, to  show  that  it  was  too  short  a 
time  for  one  who  had  enjoyed  revela- 
tions from  the  Lord  and  had  been 
preaching  three  years  to  gain  any  thor- 
ough instruction  from  Peter.  There 
was  time  for  a  mutual  relation  of  expe- 
riences, of  trials,  and  successes,  but  not 
time  for  getting  down  to  study  and  in- 
struction. i.,uke  tells  us  also  that  dur- 
ing this  time  Paul  was  preaching  and 


Ch.  I.] 


GALATIANS 


68 


ties  saw  I  none,  save  ^  James  s  the  Lord's 

20  brother.  Now  the  things  which  1  Avrite 
unto  you,  ^  behold,  before  God,  I  lie 
not. 

21  i  Afterwards  I  came  into  the  regions  of 


apostles  did  I  see,  but  only  James,  the 

20  brother  of  the  Lord.    Now  as  to  the 
things  which  1  write  to  you,  behold  be- 

21  fore  God,  I  lie  not.    Then  I  came  into 


f  James  1:1. 


g  Matt.  13  :  55 ;  Mark  6  :  3. 


Ji  2  Cor.  11  :  10,  11, 


1  Acts  9  :  30. 


disputing  with  the  Grecian  Jews  (Acts  9  : 
28,  29).  Also  that  he  escaped  for  his  life 
from  Damascus  and  then  from  Jeru- 
salem (Acts  9  :  25,  30),  Thesc  incidents 
Paul  had  no  occasion  to  state  in  this 
Epistle,  since  they  had  no  special  bear- 
ing on  the  independence  of  his  gospel 
and  apostolic  authority.  It  may  also 
be  added  that  in  these  iifteen  days 
Peter  had  ample  time  to  see  what  Paul 
was  and  to  have  discarded  him  if  he 
regarded  his  doctrines  or  methods  as 
erroneous. 

19.  But  other  of  the  apo.stles, 
putting  them  on  a  level  with  Peter,  ' 
saw  1  none.  He  saw  but  one  of  the 
Twelve,  a  fact  which  also  bears  on  the 
question  of  his  independence  of  the 
older  apostles.  Save  James  the 
Lord's  brother;  a  better  rendering 
is,  but  only  James  iVid  I  see,  etc.,  hav-  , 
ing  a  somewhat  (Khrrsative  force,  rather 
than  exceptive.  Thus  the  Bible  Union  , 
and  Improved  versions  render  :  And  no 
other  of  the  apostles  did  I  see,  but  only  \ 
James  the  brother  of  the  Lord — men-  j 
tioned  because  he  was  a  pillar  in  the  1 
church  (2:9)  at  Jerusalem  and  also  an 
apostolic  man,  having  been  so  long  ac- 
quainted with  Jesus  and  also  having 
seen  Jesus  after  his  resurrection  (icor. 
15  :  ■).  He  is  not  called  an  apo.stle  in 
2  :  7-9,  and  being  pastor  of  the  church 
at  Jerusalem  he  did  not  fill  the  office 
of  an  apostle  in  the  highest  sense,  in- 
asmuch as  he  presided  over  the  local 
church  at  Jerusalem  (Acts  15),  and  did 
not  go  out  as  a  missionary  in  planting 
churches.  The  above  rendering,  but 
only,  is  demanded  bv  the  sense  in  Luke 
4  :  26,  27 ;  Rev.  9:4;  21  :  27 ;  and  a 
similar  phrase  is  so  used  in  2  :  16.  It 
seems  to  be  the  one  required  here.  So 
"  Thayer's  Lexicon."  Luke  (Acts  9  :  27) 
relates  that  Barnabas  introduced  Paul 
to  the  apostles,  which  is  in  harmony 
with  this  passage,  since  Peter  repre- 
sented the  apostolic  body,  the  others  be- 
ing absent  on  their  missionary  work. 

But  which  James  was  this  ?  Some 
say,  James  the  son  of  Alpheus  and  of 
a  Mary,  a  sister  of  Mary  the  mother  of 


Jesus,  and  hence  a  cousin  of  Jesus. 
But  this  is  without  Scripture  evidence, 
and  it  is  also  unlikely  that  there  should 
be  two  Marys  in  the  same  family.  It 
is  generally  admitted  that  he  was  James 
the  Just,  and  pastor  of  the  church  at 
Jerusalem.  If  brother  of  the  Lord 
is  not  used  in  the  sense  of  cousin,  then 
James  must  have  been  the  son  of  Jo- 
seph by  a  former  marriage,  or  else  he 
was  the  son  of  Jo.seph  and  Mary,  a 
younger  brother  of  Jesus.  Lightfoot 
holds  the  former  view.  But  the  latter 
view  seems  the  more  natural  one  and 
is  beset  with  fewer  difficulties;  and  is 
held  by  the  majority  of  modern  schol- 
ars.       (See    uote    ou    Mark   6   :    3,   aud    ••  Schaff- 

Herzog  Eucyc.')  He  was  uot  ouc  of  the 
Twelve,  for  the  brethren  of  Jesus  did 
not  fully  believe  on  him  before  his 
resurrection  (Joi'"  '  ■  ^).  Some  early 
writers  style  Paul  the  thirteenth  and 
James  the  fourteenth  apostle. 

20.  The  apo.stle  gives  his  affidavit, 
as  it  were,  to  his  statement  regarding 
the  object  and  brevity  of  this  first  visit 
to  Jerusalem  after  his  conversion,  show- 
ing his  independence  of  the  other  apos- 
tles. His  solemn  and  positive  declara- 
tion shows  how  important  and  vital 
he  regarded  the  question  of  his  inde- 
pendent apostolic  teaching  and  author- 
ity. Now  as  to  the  thinsrs  which  I 
write  nnto  you,  behold,  I  solemnly 
assert     before     God,     I    lie     not. 

(  Conip.  Rom.  9:1:    2  Tim.  4  :  1  ;    1  Thess.  5  :  27.) 

It  would  seem  that  the  Judaizing  teach- 
'  ers  had  represented  Paul  as  inferior  to 
the  twelve  apostles,  and  that  he  had  re- 
ceived the  gospel  at  second-hand  from 
them.  They  thus  would  bring  discredit 
on  him  and  his  preaching.  "  If  a  re- 
port had  been  spread  in  Galatia  that 
after  his  conversion  he  spent  years  at 
Jerusalem,  and  received  regular  in- 
struction in  Christianity  at  the  hands 
of  the  apostles,  this  last  fact  would 
naturally  cause  amazement  and  need  a 
strong  confirmatory  asseveration  "  (Al- 

FORD). 

21.  Afterwards,  after  the  fifteen 
days  spent  with  Peter,  I  came  into 


64 


GALATIANS 


[Ch.  I. 


22  Syria  and  Cilicia;  and  was  unknown 
by  face  unto  the  churches  of  Judea 

2:?  which  ^  wc  iv  in  Christ:  but  they  had 
heard  only.  Tliat  '  he  which  persecuted 
us  in  tinies  i)ast  now  preacheth  the 

24  faith  which  once  he  destroyed.  And 
">they  glorified  God  in  me. 


22  the  regions  of  Syria  and  Cilicia:  and 
was  unknown  by  face  to  the  churches 

23  of  Judrea  which"  were  in  Christ ;  but 
they  were  only  hearing.  He  who  was 
once  our  persecutor  now  preaches  the 
faith  which  once  he  was  destroying ; 

24  and  they  glorified  God  in  me. 


k  Rom.  16  :  7  ;  1  Cor. 


I  See  1  Tim.  1  :  13-16. 


m  Acts  21  :  19,  20. 


the  re§fioiis  of  Syria  and  Cilicia 

— thus  separatctl  and  remote  from  the 
other  apostles.  Syria  being  nearer  and 
the  more  important  would  naturally  be 
named  first ;  and  that  is  also  the  order 
in  which  they  are  elsewhere  named 
( Acts  15  :  23,  41 ).  Bcsldcs,  Paul  may  have 
performed  his  more  important  labors 
in  Syria.  In  the  Acts  it  is  related  that 
Paul  went  from  Jerusalem  to  Ca'sarea 
and  thence  to  Tarsus,  where  Barnabas 

went    to  seek    him    (Acts    9    :    SO;    ll    :    25); 

that  Paul  did  most  important  work  at 
Antioch  of  Syria,  and  that  there  were 
churches  in  Syria  and  Cilicia,  doubt- 
less the  result,  at  least  in  part,  of  Paul's 
labors  in  those  regions  (Acts  ii  :  26:  15  : 
■«i ) .  The  tw  o  accounts  are  evidently  in- 
dependent, but  not  in  conflict.  Their 
diiierences  are  such  as  really  to  inspire 
confidence  in  each. 

22.  Paul  continues:  and  Avas  still 
nnknown  during  all  of  that  time  by 
face  unto  the  churches,as  to  his  per- 
sonal appearance,  known  only  bj' repu- 
tation. The  churches  of  Judea  appear 
to  l)e  those  outside  of  Jerusalem  where 
he  was  known.  The  churches  are  de- 
scribed and  designated  as  those  which 
were  in  Christ,  united  in  him  as 
their  Head.  They  were  Christian 
churches  or  assemblies,  not  Jewish  as- 
semblies, as  were  the  synagogues.  It 
should  be  noted  tliat  they  were  local 
churches.  Tiiese  had  probably  been 
organized  since  the  martyrdom  of  Ste- 
phen, before  which  there  seems  to  have 
l)een  but  one  church,  that  at  Jerusa- 
lem.      (Soo  ou  Acts  9  :  31.) 

23,  But  they  had  heard  only, 

more  exactly,  nrre  o)ih/  hearing  the  re- 
port, that  he  irfio  once  persecuted  us 
now  preacheth  the  faith,  that  sys- 
tem of  belief,  which  once  he  de- 
stroyed, ivhieh  he  once  icas  destroy- 
ing. Faith  in  connection  with  the  gos- 
pel always  in  the  New  Testament  in- 
cludes the  idea  of  a  personal  trust  in 
Christ,  but  may  also  include  that  form 
of  truth  which  is  received  bv  faith  in 


Christ,  all  that  is  embraced  in  the  glad 
tidings  of  salvation,  faith  being  its 
great  and  central  characteristic  (Acts  6  : 

7  ;    Jude   .3,  20  :    1    Tim.   3   :  9  ;    5  :  8  ;   6  :   10,  21  ;    2 

Tim.  4:7).  Paul  was  preaching  that 
faith,  system,  or  gospel  which  he  once 
was  destroying  by  persecuting  those 
who  had  trustingly  received  it.  It  does 
not,  however,  appear  that  faith  is  ever 
used  in  the  New  Testament  in  its  later 
sense  to  denote  simply  a  system  of  Chris- 
tian doctrine  except  in  Jude  3. 

24.  And,  continues  the  apostle, 
they  glorified  God,  gave  praise 
and  glory  to  God,  in  me,  seeing  in 
my  case,  in  me,  the  grace  of  God. 
They  thus  saw  in  him  a  ground  and 
an  occasion  for  glorifying  God.  The 
Judean  Christians  manifested  no  oppo- 
sition, but  recognized  Paul  as  a  true 
gospel  preacher,  which  was  in  marketl 
contrast  to  tlie  conduct  of  the  Judaiz- 
ing  leaders  in  Galatia.  And  all  this 
shows  that  he  could  not  have  been  at 
Jerusalem  under  apostolic  instruction. 

Practical  Eemarks. 

1.  An  apostle  was  one  called  of  God 
through  Jesus  Christ  personally.  So  of 
the  Twelve ;  so  of  Paul ;  so  of  Matthias 
through  the  lot  (ver.  1 ;  Luke  6  :  13  ;  Acts 
1  :  23-26;  26:16). 

2.  Apostolic  churches  were  local 
churches  composed  of  disciples  who  met 
together  for  worship  and  the  observance 
of  the  ordinances  (ver.  2,  22 ;  1  Cor.  1:2; 
1  Thess.  1  : 1). 

3.  Jesus  Christ  is  the  source  of  grace 
and  peace  equally  with  the  Father.  Such 
incidental  evidences  to  his  divinity  are 
most  important  (ver.  3  ;  Rom.  5:1;  John 
14  :  27). 

4.  Christ's  death  was  voluntary,  the 
outgoing  of  divine  love,  according  to  a 
divine  plan,  in  order  to  our  salvation 
(ver.  4  ;  John  3  :  16  ;  Heb.  10  :  8-10). 

fi.  The  glory  of  tlie  plan  of  redemption 
and  of  our  own  individual  .'salvation  be- 


Ch.  II.] 


GALATIANS 


65 


longs  wholly  to  God  (ver.  5  ;  1  Cor.  1 :  31 ; 
Rom.  11  :36"). 

6.  The  gospel  of  Jesus  Christ  is  a  well- 
defiued  message  of  salvation,  and  is  in- 
violate and  must  be  kept  so  (ver.  6  ;  Acts 
20:  20,  21,27;  3  John  4-11), 

7.  The  world  is  ever  seeking  after  an- 
other gospel  (ver.  7  ;  1  Cor.  1  :  21 ;  Col. 
2:8). 

8.  How  painful  to  the  Christian  min- 
ister is  the  falling  away  of  converts.  He 
may  treat  these  with  tender  surprise 
while  he  severely  rebukes  their  leaders 
(ver.  6,  7  ;  2  Cor.  6  :  11,  12  ;  Jude  4,  11). 

9.  How  terrible  the  sin  of  perverting 
the  gospel  of  Christ.  As  it  is  fatally  in- 
jurious and  destructive  of  men,  it  de- 
serves and  will  receive  the  curse  of  God 
(ver.  7-9  ;  Matt.  23  :  13-15  ;  Acts  8  :  20-22). 

10.  The  Christian,  and  especially  the 
Christian  minister,  should  ever  be  guided 
by  the  highest  of  motives— the  good  pleas- 
ure and  glory  of  God  (ver.  10  ;  John  5  :  30 ; 
1  Peter  4:  2). 

11.  The  gospel  is  a  revelation  of  Jesus 
Christ,  and  has  conclusive  evidence  of  its 
divine  origin  (ver.  11;  Eph.  3  :  14-19; 
John  1  :  12-17). 

12.  "  Human  teaching,  human  tradition, 
though  it  come  down  from  holy  fathers 
and  teachers  from  the  holy  church  her- 
self, is  in  itself  nothing ;  for  in  all  this 
there  may  be  error,  just  because  it  is 
human  "  (Luther).  (Ver.  11,  12  ;  Isa.  8  : 
20;  Rev.  22:  18,  19.) 

13.  A  Christian  can  refer  to  his  past 
wicked  life  when  he  does  it  in  such  a  way 
■as  to  abase  self  and  glorify  God  (ver.  13, 14  ; 
1  Cor.  15  :  10;  1  Tim.  1  :  12-16). 

14.  Persecution  is  a  natural  product  of 
formalism,  legalism,  and  bigotry.  Zeal 
and  sincerity  only  make  the  persecution 
more  intense,  and  by  no  means  excuse  it 
or  make  a  wrong  right  (ver.  13,  14  ;  Acts 
26  :  9-11). 

15.  God  often  destines  persons  for  im- 
portant vocations  from  their  birth  (ver. 
15;  Jer.  1:5;  Luke  1  :  13-15). 

16.  A  young  man  may  go  far  astray  and 
become  very  wicked,  and  yet  be  intended 
by  God  for  important  service  in  his  king- 
dom. So  of  Newton,  Bunyan,  Augustine, 
and  Paul  (ver.  13-16). 

17.  A  revelation  of  Christ  in  the  soul  is 


an  essential  prerequisite  to  preaching  the 
gospel  aright  (ver.  16  ;  2  Cor.  4  :  13). 

18.  We  should  render  prompt  and  cheer- 
ful obedience  to  whatever  duty  or  course 
of  life  the  Lord  may  call  us  (ver.  16 ;  Acts 
26:19,20). 

19.  God  assigns  to  his  people  their  work, 
and  often,  by  his  providence  and  grace, 
trains  men  up  in  a  remarkable  way  for 
future  usefulness  (ver.  16-18 ;  Acts  9  :  15, 
16;  22:  18-21). 

20.  The  obscure  periods  of  one's  life  are 
often  most  important  as  preparatory  for 
future  active  and  effective  labor  (ver.  17  ; 
Lukel  :80;  2:40,51,52). 

21.  Ministers  of  the  gospel  should  live 
in  harmony  with  each  otlier,  and  exer- 
cise loving  and  friendly  intercourse  (ver. 
18,  19;  2  Tim.  3  :  10,  11). 

22.  We  should  so  live  as  to  be  able  to 
appeal  to  God  in  reference  to  our  failures 
in  either  word  or  deed  (ver.  20;  Rom. 
9:1). 

23.  The  visiting  of  friends  and  brethren 
is  often  seasonable  and  profitable ;  but  to 
be  wholly  absorbed  in  one's  work  and 
calling  is  ever  better  (ver.  19-22). 

24.  God  is  to  be  glorified  in  his  servants. 
The  conversion  of  wicked  men  and  vio- 
lent opposers  of  Christ  strikingly  mani- 
fests the  grace  of  God,  and  is  a  cause  of 
thanksgiving  and  praise  (ver.  23,  24;  Acts 
11:  18). 

CHAPTER  II. 

In  this  chapter  Paul  continues  to 
vindicate  historically  his  independent 
apostolic  authority.  In  another  visit 
to  Jerusalem  his  gospel  was  approved, 
and  his  apostleship  to  the  Gentiles 
was  recognized  (ver.  i-io).  And  later 
still,  at  Antioch,  he  exercised  his  apos- 
tolic authority  in  rebuking  Peter  for 
inconsistency,  and  he  insists  on  Cliris- 
tian  liberty  and  salvation  by  faith  in 
Jesus  Christ  alike  to  Jew  and  Gentile 

(ver.  11-21). 

1-10.  PaFL'S  APOSTOLIC  AUTHOR- 
ITY AND  PREACHING  RECOGNIZED  BY 
THE  LEADING  APOSTLES  AT  JERUSA- 
LEM. After  fourteen  years,  Paul  went 
up  by  revelation  to  Jerusalem  with 
Barnabas  and  Titus,  and  they  yielded 
not  for  a  moment  to  Judaizing  teach- 
ers (ver.  1-5).  He  received  neither  in- 
struction nor  authority  from  the  other 


66 


GALATIANS 


[Ch.  II. 


2  THEN  fourteen  years  after  » I  went 
up  again  to  Jerusalem  with  » Barnabas, 

2  and  took  Titus  with  lac  also.  And  I 
went  up  by  revelation,  pand  eommuni- 
cated  unto  them  that  gospel  which  I 
preach  among  the  Gentiles ;   but  pri- 


2  THEN,  after  fourteen  years,  I  went 
up  again  to  Jerusalem  with  Barnabas, 

2  taking  also  Titus  with  me.  And  I 
went  up  according  to  a  revelation,  and 
laid  before  them  the  gospel  which  I 
preach  among  the  Gentiles;  but  pri- 


Acls  15  :  2-4. 


0  Acts  4  :  36,  37. 


p  Acts  15  :  12. 


apostles,  but,  on  the  contrary,  a  recog- 
nition that  he  was  entrusted  with  the 
gospel  for  the  Uentiles,  and  the  hand 
of  fellowship  from  James,  Peter,  and 

.John  (ver.  6-10.). 

1,  Paul's  third  visit  to  Jerusalem. 
Then  fourteen  years  after  I 
went    up   asjain    to    Jerusalem. 

After  what?  ISome  say  his  conversion  ; 
others,  after  his  visit  just  spoken  of  in 
1  :  18.  The  latter  view  seems  to  me  the 
preferable  one,  for  (1)  It  is  most  natu- 
ral to  reckon  from  the  event  last  men- 
ti(med,  his  first  visit  to  Jerusalem  ;  (2) 
"  Then"  is  repeated  three  times  (i  ;  i8, 
21 ;  2 :  1)^  and  seems  to  point  to  succes- 
sive events ;  (3)  "Again  "  points  back 
to  the  first  visit,  and  aftbrds  a  reasona- 
ble presumption  that  this  visit  is  reck- 
oned from  the  former.  But  what  visit 
was  this?  Some  regard  it  the  same  as 
that  recorded  in  Acts  11  :30;  12  :  25. 
But  this  occurred  in  A.  D.  44,  which 
is  generally  acknowledged  as  too  early. 
Besides,  it  was  a  time  of  persecution 
(Acts  12  :  1 ),  and  the  apostles  were  proba- 
bly scattered  from  Jerusalem.  Indeed, 
it  is  not  certain  that  Paul  and  Barnabas 
made  more  than  a  passing  visit  to  the 
city  at  that  time  (Acts  12  :  25).  It  should 
be  noted  that  the  relief  was  for  the 
"brethren  that  dwelt  in  Judea,"  and 
that  it  was  "  sent  to  the  elders  l)y  the 
hand  of  Barnabas  and  Saul"  (Acts  11  : 
M).  The  apostles  are  not  even  named. 
More  generally  this  visit  is  regarded  as 
the  same  as  that  related  in  the  fifteenth 
chapter  of  the  Acts.  The  place,  per- 
sons, sul).ject  of  dispute,  general  char- 
acter, and  results  of  the  conference  are 
the  same  in  botli  accounts.  They  agree 
well  in  time.  The  conference  referred 
to  in  tlie  Acts  occurred  in  A.  D.  50  or  51. 
If  Paul  was  converted  in  A.  D.  35,  a 
very  probable  time  for  his  first  visit  to 
Jerusalem  would  be  early  in  A.  D.  38, 
and  fourteen  years  after,  reckoned  ac- 
cording to  the  Jewish  method,  would 
bring  us  to  the  autumn  of  A.  D.  50,  or 
periiaps  into  A.  D,  51.  There  are  no 
real  discrepancies  between  the  two  ac- 


counts. The  differences  are  such  as 
might  be  expected.  Luke,  as  a  histo- 
rian, gives  the  more  public  account 
of  the  conference,  as  related  to  the 
churches.  Paul  gives  the  more  private 
account,  as  related  to  himself.  See  this 
whole  matter  discussed  in  my  "Har- 
mony of  the  Acts,"  ^  28. 

With  Barnabas— the  name  sig- 
nifying "Son  of  Consolation,"  one 
gifted  in  teaching,  admonishing,  and 
consoling.  He  was  Paul's  companion 
in  missionary  labors  from  their  com- 
mission as  missionaries  until  their 
sharp  contention  in  regard  to  !Mark 
(Acts  13:  2;  15:  36).  Bamabas  accom- 
panied Paul  as  the  leader  (Acts  is  :  2). 
Earlier  Barnabas  is  named  first,  and  ap- 
pears more  prominent  (Acts  9  :  27 ;  11  :  22, 

30;    12  :  25;    13  :   1-15).        TitUS    AVith     me 

!  also,  in  addition  to  Barnabas.  Titus  is 
j  not  mentioned  in  the  Acts,  but  is  in- 
cluded in  "certain  others"  (Acts  15  ;  2). 
j  He  was  one  of  Paul's  converts  (Tims 
1:4),  and  witli  Timothy,  among  the 
most  trusted  helpers  of  Paul.  He  was 
with  Paul  at  f^phesus  in  his  third  mis- 
sionary journey,  and  was  sent  by  Paul 
on  a  mission  to  Corinth  (2  Cor.  7  •  u ;  12 :  18). 
A  little  later  he  was  sent  again  to  Cor- 
inth from  Macedonia  (2  Cor.  8  :  6,  16-24), 
After  his  first  Roman  imprisonment 
Paul  wrote  to  Titus  in  Crete  (Titus  1  : 5). 
Paul  speaks  of  him  in  his  second  Ro- 
man imprisonment  (2  Tim.  4  :  10).  He 
died  in  Crete,  where  he  had  been  pastor 
and  missionary. 

2.  I  went  up  by,  in  accordance 
trith,   revelation,    how    i-eceived    we 

are  not  told.  (■'^ee  on  1  :  12,  mui  conip.  Acts 
16  :  9;   20  :  23,   22  :  17.)      While    llC   WaS  di- 

vinely  directed  by  revelation,  he  was  at 
the  same  time  sent  from  Antioch  as  a 
messenger  to  the  Jei-usalem  conference. 
Paul's  account  siippk'incntsand  rounds 
out  the  narrative  of  Luke.  And 
comniuuieated  unto,  rather,  /aid 
before,  them,  the  church  at  Jerusa- 
lem, that  grospel  which  I  preach 
amoni;  the  (ientiles.  This  he  did 
as  one  who  had  up  to  this  time  been  eu- 


Ch.  II.] 


GALATIANS 


67 


vately  to  them  which  were  of  reputa- 
tion, lest  by  any  means  I  should  run, 

3  or  had  run,  in  vain.  But  neither  Titus, 
who  was  with  me,  being  a  Greek,  was 

4  compelled  to  be  circumcised.  And  that 


vately,  before  those  of  repute,  lest  by 
any  means  I  should  be   running,  or 

3  had  run  in  vain.    But  not  even  Titus, 
who  was  witli  me,  being  a  Greek,  was 

4  compelled  to  be  circumcised ;  and  that 


tirely  independent  of  them.  His  gospel 
was  the  doctrine  of  a  gracious  salvation 
through  faith  in  Christ,  justification 
by  faith  apart  from  obedience  to  the 
Mosaic  law.  The  Judaizers  held  to 
justification  by  w^orks  as  a  ground  of 
merit,  in  addition  to  or  in  connection 
with  faith  in  Christ.  Paul  held  to  its 
universal  otTer  to  Jews  and  Gentiles 
alike  ;  the  Judaizers  demanded  of  Gen- 
tiles circumcision  as  a  condition,  and 
the  consequent  obedience  to  the  law  of 
Moses  (5:3;  Acts  15  :  i),  for  salvatiou,  or 
the  full  enjoyment  of  Messianic  bless- 
ings. This  gospel  he  was  continuing 
to  proclaim,  for  he  says,  Which  I 
preach.  He  laid  this  before  them, 
not  publicly  at  first,  nor  secretly,  for  he 
had  no  desire  to  cover  up  the  truth,  but 
privately  to  them  which  were  of 
reputation,  those  who  were  highly  es- 
teemed, and  looked  up  to  as  "  pillars" 
(ver.  9)j  such  as  James,  Peter,  and  John, 
and  the  elders  ( Acts  i5 : 4 ) .  This  was  both 
an  act  of  courtesy  toward  the  aj^ostles 
and  the  officers  of  the  church,  ancl  also  a 
wise  precaution  in  preparing  the  way 
for  the  public  conference. 

And  I  did  this,  Paul  adds,  lest  by 
any  means  I  should  run,  or  had 
run,  in  vain.  Some  eminent  inter- 
preters read  this  interrogatively,  in- 
qiiiring,  whether  perchance  I  might  be 
ranning,  or  had  run  to  no  purpose  in 
the  judgment  of  the  apostles  and  the 
leaders  of  the  cluirch  at  Jerusalem. 
He  had  no  doubt  himself  about  the 
matter,  and  in  view  of  the  "  revelation  " 
given  him,  he  had  no  doubt  of  the  issue. 
But  it  was  necessary  that  the  appeal 
should  be  made,  and  that  tliey  should 
declare  themselves  resjjecting  his  gospel 
and  his  apostolic  character.  It  seems 
to  me,  however,  better  to  take  this 
clause  as  expressing  Paul's  object  or 
design,  lest  perchance  I  should  seem  to 
herunning,  or  to  have  run,  to  no  purpose. 
His  object  was  to  secure  their  approval, 
not  because  of  any  uncertainty  in  his 
own  mind  as  to  the  character  or  success 
of  his  work,  but  for  the  moral  eflect 
upon  both  Jewish  and  Gentile  believers 
and  churches.    If  the  apostles  and  the 


Jerusalem  church  had  not  ai)proved,  it 
would  have  been  disastrous  in  the  ex- 
treme. It  would  have  resulted  in  the 
separation  of  the  Gentile  churches  from 
the  Jewish,  the  final  success  of  the 
former  and  the  ultimate  ruin  of  the  lat- 
ter. But  such  a  result  in  the  designs  of 
God  could  not  have  been.  Paul  doubtless 
had  been  so  guided  by  revelation,  and 
was  working  so  consciously  within  the 
Avill  of  God,  that  he  had  no  doubt  of  the 
result  of  the  conference  in  aiiproving 
his  conduct  and  preaching.  Notice 
Paul  uses  the  figure  of  the  race,  run- 
ning. 

3.  But  so  far  from  appearing  to  be 
running  in  vain,  so  far  from  the  ai)os- 
tles  disapproving  of  my  gospel  and 
conduct,  neither,  rather,  not  even, 
Titus,  Aviio  was  with  me,  being  a 
Greek  (hence  a  Gentile),  was  com- 
pelled to  be  circumcised.  Paul 
had  brought  Titus  with  him  as  a  speci- 
men of  Gentile  converts,  to  show  what 
the  gospel  could  do  for  an  uncircum- 
cised  Gentile,  and  also  as  a  test  ease. 
In  not  i^ressing  the  demand  to  have 
Titus  circumcised  they  conceded  the 
whole  case  to  Paul  against  his  Judaiz- 
ing  opposers.  It  is  implied  that  these 
Judaizers  demanded  the  circumcision 
of  Titus ;  and  very  probably  some  of 
the  apostles  and  leaders  were  at  first  in 
favor  of  a  temporizing  policy,  in  the 
hope  of  conciliating  these  intruders. 
The  apostle  had  shown  a  conciliatory 
spirit  in  the  circumcision  of  Timothy, 
whose  mother  was  a  Jewess  (Acts  16 : 3). 
But  when  it  was  demanded  that  Titus, 
a  Gentile,  must  be  circumcised,  as  a 
condition  of  Christian  recognition  and 
fellowship,  and  by  Pharisaic  Judaizers 
as  a  condition  of  justification,  a  vital 
principle  was  involved.  To  this  Paul 
could  not  yield  ;  and  he  was  not  com- 
pelled to  accede  to  the  demand  of  false 
brethren.  Paul  and  his  gospel  were 
sustained. 

4.  This  verse  is  connected  with  the 
last.  The  construction  is  difficult  and 
the  meaning  obscure.  It  seems  to  me 
that  this  and  the  next  verse  are  an  ex- 
pansion of  the  last  clause  of  the  last 


68 


GALATIANS 


[Cii.  IT. 


because  of  i  false  brethren  ^  unawares 
brought  in.  who  caiiie  in  privily  to  spy 
out  our  9 liberty  wliich  we  have  in 
Christ  Jesus,  Hhat  they  might  bring  us 

5  into  bondage :  to  whom  we  gave  place 
by  subjection,  no,  not  for  an  hour ; 
tiiat  "the  truth  of  the  gospel  might 

6  continue  with  you.    But  of  those  who 


because  of  the  false  brethren  stealth- 
ily brought  in,  who  crept  in  to  spy  out 
our  freedom  which  we  have  in  Christ 
Jesus,  that  they  might  bring  as  into 

5  bondage ;  to  whom  not  even  for  an 
hour  did  we  yield  by  the  [required] 
subjection,  that  the  truth  of  the  g(»spel 

6  might  abide  with  you.   But  from  those 


J  Acts  15:  1,24;  2  Cor.  11  :  26. 


r  2  Peter  2:1. 
u  Ver.  14  ;  3  ; 


«  4  :  3,  9 ;  Acts  15  :  10. 


verse  and  give  reasons  why  Titus  was  I 
not  compelled  to  ]>e  circumcised; 
namely,  because  of  false  teachers,  the  ! 
bondage,  and  the  determined  resistance  : 
of  the  apostle.  Titus  was  not  com-  | 
pellcd  to  be  circumcised,  and  that 
because  of  false  brethren  un- 
awares brought  in,  more  exactly, 
bronyht  in  by  stealth,  the  Judaizers 
(Acts  15  :  1),  who  came  in  privily, 
or,  who  crept  in,  to  spy  out  our  lib- 
erty, our  liberty  of  being  Christians 
and  enjoying  Christian  privileges  inde- 
pendently of  Jewish  law,  that  (their 
object  being  that)  they  might  bring 
us  into  bondage  to  the  Mosaic  law, 
into  al)ject  slavery  (a  strong  word)  to  a 
legal  and  Pharisaic  system  of  salvation 
by  works.  These  false  Ijrethren  were 
probably  those  who  had  come  down 
from  Jerusalem  and  taught  that  cir- 
cumcision was  necessary  to  salvation. 
They  were  thus  troublers  among  the 
CJen'tile  Christians  at  Antioch.  And 
doubtless  they,  or  their  representatives, 
were  present  at  Jerusalem  to  use  their 
intluence  against  Paul  and  the  distinc- 
tive gosju'l  he  preached  (i  :  f ;  4  :  it  ;  6  : 
I-')-  Tlie  character  of  these  fiilse  breth- 
ren, tlieir  surreptitious  manner  of  pro- 
cedure, and  the  slavery  they  proposed 
to  put  on  both  Jewish  and  Gentile  con- 
verts, were  sufficient  reasons  for  the 
apostles  and  the  leaders  of  the  Jerusa- 
lem church  not  to  insist  on  the  circum- 
cision of  Titus.  Paul  must  have  urged 
these  reasons  with  great  power.  (See 
end  of  ne.xt  verse.) 

5.  But  more  still.  Paul  positively 
refused  to  sacrifice  principle  and  the 
freeddm  which  riglitfully  Itelonged  to 
(lenlile  believers.  To  whom,  to  these 
false  bretliren,  we  (Paul,  liarnabas,  and 
Titus)  gave  place  by  the  required 
subjection;  or  better,  ire  did  )wl 
yiild  by  tlie  submission  required  of  us 
by  these  false  brethren,  no,  not  even 
for  an  hour,  expressive  of  an  indeti- 


nitely  short  time,  as  we  would  say,  not 
even  for  a  single  moment.  And  they 
took  this  positive  stand  in  order  that 
the  truth  of  the  gospel,  that  man, 
Jew  or  Gentile,  is  justitieil  l)y  faith  iii 
Jesus  Christ  and  not  by  works  of  the 
law,  might  continue  with  you. 
Gentiles  of  Galatia  and  elsewhere.  "We 
have  here  the  first  glimpse  of  the  free- 
dom which  the  apostle  maintains  and 
the  bondage  he  opposes  in  this  Epistle. 
Obligation  to  obey  the  law  as  a  means 
of  salvation  was  bondage.  Freedom 
was  found  in  his  union  with  Christ 
and  a  consequent  service  of  grateful 
love.  He  was  not  under  law,  but  un- 
der grace  (4  :  4-6,  :n  ;  5  :  1-0),  Paul  op- 
posed the  Pharisaic  bondage  demanded 
of  him  (ver.  4)  and  would  not  yield  to  it, 
and  he  advocated  and  successfully 
maintained  the  freedom  of  believei-s, 
especially  the  Gentile,  from  all  meri- 
torious obedience  to  the  ^losaic  law. 
In  thus  taking  the  stand  and  maintain- 
ing it  he  achieved  an  inmiortal  victory 
in  behalf  of  the  Gentile  world,  ."ile 
was  the  great  champion  of  the '  inde- 
pendence, completeness,  and  sufficiency 
of  Christianity.  lie  declares  that  it  does 
not  need  to  be  and  must  not  be,  mixed 
up  with  ]\Iosaicism,  of  which  it  is  the 
fulfillment,  and  from  which  it  is  fiee" 
(G.  B.  t<TKVP:N8). 

Some  would  begin  ver.  4  as  a  new 
sentence,  "And  because  of  false  ln-etli- 
ren,"  etc.,  we  did  not  yield,  etc.,  im- 
plying that  perhaps  they  miglit  have 
yielded  if  it  had  not  been  for  them. 
But  this,  or  any  interpretation  which 
supposes  that  Paul  might  have  yielded 
to  the  circumcision  of  Titus  and  other 
Gentiles,  is  inconceivable  after  what 
had  occurred  at  Antioch  and  under  the 
circumstances  in  w  liich  he  visited  Jeru- 
salem. It  would  have  been  yielding 
an  es.sential  principle  in  the  gospel  he 
preadicd  (ver.  i.->  tr. ). 

(J.  In  this  and  the  three  verses  that 


Ch.  II.] 


GALATIANS 


6*9 


seemed  to  be  somewhat— whatsoever 
they  were,  it  maketh  no  matter  to  me  ; 
^God  accepteth  no  man's  person;  for 
they  who  seemed  to  he  y somewhat,  in 
conference  added  nothing  to  me.  But 
contrariwise,  ^  when  tliey  saw  that  tlie 
gospel  of  the  uncircumcision  was  com- 
mitted unto  me,  "as  the  gospel  of  the 
circumcision  was  unto  Peter;  (for  he 


reputed  to  be  somewhat,— whatever 
they  were,  it  matters  not  to  me,  God 
accepts  not  man's  person,— to  me  I  say 

7  those  of  repute  imparted  nothing.  But, 
on  the  contrary,  when  they  saw  that  I 
had  been  intrusted  with  the  gospel  of 
the  uncircumcision,  as  Peter  was  with 

8  that  of  the  circumcision;  (for  he  who 
wrought  for   Peter  in  respect  to  the 


X  Deut.  10  :  17.         y  2  Cor.  12  :  11.          z  Acts  13  :  46 ;  Rom.  11  :  13 ;  2  Tim.  1  :  11. 


Acts  3  :  12-26. 


follow  the  construction  is  difficult  and 
broken,  and  different  parts  are  much 
discussed.  But  the  general  meaning  is 
plain.  Paul  affirms  that  he  received 
neither  instruction  nor  authority  from 
those  in  repute,  but  a  recognition  from 
them  that  he  had  been  entrusted  with 
the  gospel  to  the  Gentiles  as  Peter  had 
been  with  the  gospel  to  the  Jews.  God 
had  so  manifestly  wrought  by  him 
among  the  Gentiles  that  James,  Peter, 
and  John  gave  him,  and  Barnabas  with 
liim,  pledges  of  their  approval  and 
friendship.  Biit^  in  contrast  to  those 
false  brethren,  of  those  who  seemed 
to  be  somewhat,  rather, /yo//i  those 
who  were  and  are  held  in  high  reputa- 
tion by  the  churches,  and  especially  by 
you  and  your  leaders.  The  verb  may 
be  either  past  or  present.  Indeed,  both 
ideas  can  be  very  naturally  included. 
The  apostles  and  leaders  had  been,  and 
were  still,  highly  esteemed  both  among 
Jews  and  Gentiles.  And  these  false 
brethren  appear  to  have  used  this  high 
reputation  to  the  disadvantage  of  Paul, 
as  if  he  was  necessarily  inferior  in 
knowledge  and  apostolic  authority  to 
them.  Paul  was  about  to  say  that  from 
those  in  high  repute  he  received  nothing 
new.  But  he  breaks  off"  the  sentence 
in  order  to  introduce  a  parenthetical 
thought  before  finishing  what  he  was 
about  to  say.  (Whatsoever  they 
were,  or,  better,  whatever  they  once 
were  as  the  chosen  attendants  of  Christ 
during  his  public  ministry,  it  maketh 
no  matter  to  me.  I  do  not  care  for 
that,  for  God  accepteth  no  man's 
person';  he  is  no  respecter  of  persons 

(Kom.    2  :  11  ;    Kph.  6:9;    Col.    3  :25),    and    lie 

does  not  judge  and  confer  favors  accord- 
ing to  rank  and  outward  appearances 
and  advantages.)  It  seems  very  prob- 
able that  these  false  brethren  made 
much  of  the  advantages  that  the  early 
apostles  had  over  Paul  l)y  their  personal 
intercourse  with  our  Lord.     But  Paul 


affirms  his  entire  independence  of 
them ;  he  was  entirely  dependent  on 
God  (1 :  15, 16).  Paul  is  not  speaking 
in  detraction  or  sneeringly  of  the  apos- 
tles. He  held  them  in  "  high  esteem  " 
and  as  "  pillars,"  though  he  was  inde- 
pendent of  them. 

The  apostle  now  resumes  the  broken 
sentence,  its  construction,  however, 
modified  by  the  intervening  remark. 
For  is  resumptive  and  introduces  a 
reason  for  what  he  had  just  said.  Me 
is  emphatic.  Translate  For  the  fact  is, 
to  me  those  of  reputation  communicated, 
or  imparted  nothing  by  adding  to  my 
teaching.  They  imparted  nothing  new, 
no  additional  knowledge.  Those  of  re- 
pute recognized  his  equality  with  them. 
They  saw"  nothing  incorrect  or  defective 
in  his  gospel,  and  so  there  was  no  need 
of  imparting  to  him  fresh  instruction. 

7.  The  last  verse  presents  the  nega- 
tive side,  this  verse  the  positive.  But 
contrariwise,  the  very  opposite  was 
the  case;  so  far  from  correcting  my 
teaching  or  imparting  any  new  truth, 
when  they  saw  from  my  explana- 
tions and  the  results  as  made  known  by 
Barnabas  and  seen  in  Titus  (comp.  Acts 
15  :  12),  that  I  have  been  entrusted  (l)oth 
a  past  and  a  present  possession)  with 
the  gospel  of  the  uncircumci- 
sion among  the  Gentiles  as  Peter  teas 
with  that  of  the  circumcision  among 
the  Jews.  The  sentence  is  again  broken 
to  give  place  to  a  parenthetical  thought 
in  the  next  verse  and  is  completed  in 
ver.  9.  Paul  does  not  mean  that  there 
were  two  gospels,  one  for  the  Jew  and 
another  to  the  Gentiles,  for  this  con- 
tradicts his  strong  affirmation  in  1 : 
6-9  and  his  teaching  elsewhere  (Rom.  i : 
ifi).  The  distinction  is  not  of  doctrine, 
for  the  disease  of  sin  is  the  same  in  all 
and  the  remedy  is  one  and  alike  adapted 
to  all  (Rom.  3  :  lit.  21-23, 28, 29) ;  but  it  rather 
indicates  the  spheres  of  operations  and 
methods  of  work  and  adaptations  to  the 


70 


GALATIANS 


[Cii.  II. 


that  wrought  effectuully  in  Peter  to  the 

apostleship  of  the  cireumeision,  bthe 
isanie  was  mighty  in  me  toward  tlie 
9  Gentiles:)  and  when 'James,  ^  Cephas, 
and  Jolni,  who  seemed  to  be  ^piUurs, 
pereeived  fthe  graee  that  was  given 
unto  me,  they  gave  to  me  and  Barnabas 
the  riglit  ha"niis  of  fellowsliip;  sthat 
we  t>hoiiUI  ijo  unto  the  lieathen,  and  they 
10  unto  the  eireumcision.  Only  they  ivoid'd 


apostleship  of  the  circumcision, 
wrought  for  me  also  in  respect  to  the 
9  Gentiles;)  and  having  learned  the 
grace  that  was  given  to  me,  James  and 
Cephas  and  John,  who  were  reputed  to 
be  pillars,  gave  to  me  and  Barnabas 
right  hands  of  fellowship,  that  we 
should  go  to  the  Gentiles,  and  they 
10  to  the    circumcision ;   only,    that   we 


6  Acts  9:  15;  13  :  2  ;  15  :  12  ;  26:  17,  18;  1  Cor.  15:10;  Col.  1  :  29.  cl  :  19.  d  Acts  15  :  7. 

e  Malt.  16  :  18  ;  Eph.  2  :  20 ;  Rev.  21  :  14.  /  See  refs.  Rom.  1:5.  g  Acts  15  :  22,  etc. 


two  great  classes,  the  Jews  and  Gen- 
tiles. Peter  was  indeed  tiie  tirst  to 
preach  the  gospel  to  tlie  Gentiles,  but 
that  was  merely  to  unlock  the  door  of 
the  kingdom  to  tliem  (Acts  15  :  u)  ;  liis 
chief  work  was  among  the  circumcised. 
8.  This  verse  is  parenthetical,  con- 
tinning  and  explaining  the  preceding 
verse.  For  he  that  wrought  ef- 
fectually in  Peter  to  the  apostle- 
ship of  the  circumcision,  rather, 
For  /((',  that  is,  God,  who  irrought  for 
Peter  in  respect  to  tlie  iipostleship  of  the 
cireiuncision,  making  him  successful  in 
every  respect  in   his  apostolic  calling 

among  tlie  Jews  (  Acts  2  :  12,  37  ;  3  :  12  ;  5  :  15, 

eio.);  irrought  uho  for  me  in  respect  to  the 
(le)itites  by  abnlidant  and  successful 
labors,  attended  by  the  power  of  the 
Spirit  and  by  signs  and  mighty  deeds 
(Acts  15:4;  Koiii.  15  :  lo-iii),  Tlicrc  is,  in- 
deed, a  marked  parallel  between  the 
labors  and  the  success  of  Peter  and 
Paul,  running  through  the  Acts  of  the 
Apostles.  Compare,  lor  instance,  Pe- 
ter's sermon  on  the  Day  of  Pentecost 
with  Paul's  at  Antioch  in  Pisidia  ;  the 
healing  of  the  lame  man  at  the  gate  of 
tlie  temple  and  Peter's  encounter  witli 
Simon  Magus,  with  Paul's  healing  the 
(•ripi)le  at  I^ystra  and  his  encounter 
witii  Klymas,  the  sorcerer.  The  two, 
l*eter  and  Paul,  are  historically  linked 
together    from     early    apostolic    days 

(1   (or.  1  :  12  ;   3  :  22  ;   9:5;    2  Hettr  3  :  15). 

1>.  The  sentence  begun  in  ver  7  is 
(•omi)lete(l.  The  order  of  the  words  in 
thf  original  is :  And  when  they  per- 
ceived the  jirace  that  was  given 
nil',  tlie  evident  favor  of  (Jod  witness- 
ing to  and  authenticating  my  apostlc- 
shii>,  James,  Cephas,  and  John, 
who  seemed  to  be,  or,  irho  were  re- 
piifril  to  he,  accounted  as  pillars.  The 
eliureh  at  .lerusalem  is  viewed  under 
tlie  familiar  figure  (»f  a  temple,  a  fre- 

•  jUeilt  metaphor  (l  for.  a  :  ItJ  ;    2  Cor.  6  :  16.) 


1  They  saw  the  tokens  of  his  apo-stlcshi]) 
(ver.  7)  and  as  a  consequence  Xhvy  per- 
ceived, a  result  of  their  judgment  and 
conviction,  that  the  grace  of  God  was 
with  him.  Under  this  full  persuasion 
and  conviction,  Paul  says,  they  gave 

I  to  me  and  Barnabas  (omit  the  arti- 
cle the)  right  hands  of  fellow  ship, 
expressive    of    approval,     confidence, 

I  and  fellowship  in  the  truth,  as  well  as 

I  a  pledge  of  tidelity  to  them  in  their 
missionary  work.    Extending  the  right 

'.  hand  was  a  common  token  of  confi- 
dence and  of  a  pledge  given.  The  pur- 
pose of  giving  them  right  hands  of  fel- 
lowship was  to  express  their  approval 
and  agreement,  that  we  should  go 
as  missionaries  and  ajjo.'^tles  unto  the 
heathen,  the  iientiles,  and  they 
unto  the  circumcision.  They  wel- 
comed us  as  fellow-laborers,  though  in 
diflerent  spheres  and  fields  of  missionary 
work.  It  should  be  noticed  that  James 
is  named  first,  doubtless  because  he  was 
pastor  of  the  church  at  Jerusalem,  and 
because  of  his  great  piety,  and  his  re- 
lationship to  our  Lord  as  his  brother. 
He  needed  not  the  latter  distinctive  title 
now,  as  James  the  brother  of  John  had 
suHered  martyrdtnn  (Acts  12  :  2).  Peter 
holds  the  first  place  in  the  lists  of  the 
apostles  and  as  missionary  among  the 
Jews  ;  James  in  connection  with  special 
acts  of  the  church  at  Jerusalem  ;  Paul 
as  an  apostle  and  missionary  among 
the  Gentiles.     Barnabas  also  received 

[  right    hands  of  fellowshi}),   being  one 

I  with  Paul  in  his  presentation  of  the 
gospel,   and    associated    with    him    in 

I  missionary  labors  among  the  Gentiles. 
This  conclusion  was  general  ;  not  that 
Paul  should  confine  himself  exclusively 
to  Cientiles,  nor  the  others  to  Jews. 
The  fact  that  no  others  of  the  apostles 
are  named  is  conclusive  evidence  that 

j  they  were   not   present.      Where   they 

I  were  it  is  idle  to  speculate. 


Ch.  II.] 


GALATIANS 


71 


that  we  should   remember  the  poor; 
h  the  same  which  I  also  was  forward  to 
do. 
11     >But  when  Peter  was  come  to  An- 


should  remember  the  poor,  which  very 
thing  I  was  also  zealous  to  do. 
11      But  when  Cephas  came  to  Antioch,  I 


h  See  refs.  Acts  11  :  29,  30 ;  2  Cor.  8,  9. 


10.  But  tliey  gave  right  hands  of 
fellowship  with  one  specification  and 
request :  Only  they  asked  us  that  we 
should   remember    the    poor,   in 

Judea  and  Jerusalem,  which  very  thing 
I  also  was  forward,  or  zealous,  to 

do.  This  zeal  to  care  for  the  poor  is 
illustrated  some  years  before  this,  on 
his  second  journey  to  Jerusalem  with 
alms  from  Gentile  converts  (Acts  ii  :  29. 
30),  and  some  years  after  this  on  his 
fifth  and  last  journey  to  Jerusalem 
(Rom.  15  :  26,  27,  etc. ).  Aud  lie  had  not 
been  neglectful  to  impress  this  on  the 
churches  of  Galatia  (i  cor.  le  ;  i).  The 
change  from  the  plural  we  to  the  singu- 
lar /  may  probably  be  accounted  for 
by  the  fact  that  Paul  and  Barnabas 
separated  before  anj^  elibrt  was  made  to 
carry  out  this  request. 

The  words,  the  poor,  are  general, 
but  that  it  has  reference  to  the  poor 
saints  in  Judea  is  evident  from  the  con- 
nection. Their  poverty  had  been  oc- 
casioned largely  by  the  persecutions 
they  suffered  (Acts  9  :  i,  2 ;  12  :  i).  The 
remembrance  of  tliem  would  show  the 
sympathy  of  Gentile  Christians,  and  an 
acknowledgment  of  their  spiritual  in- 
debtedness to    Jewish    believers   (Rom. 

15  :  27). 

Thus  far  Paul  has  shown  historically 
his  independence  of  the  earlier  apostles, 
both  in  regard  to  the  gospel  he  preached 
and  the  apostleship  he  exercised.  So 
far  from  deriving  his  gospel  from  them, 
he  expounded  his  teaching  and  his 
methods  to  them,  and  they  upon  hear- 
ing it  and  learning  the  results  of  his 
ministry  and  the  signs  attending  his 
work,  gave  their  approval,  acknowl- 
edged his  claims,  and  treated  him  as  on 
an  equality  with  themselves. 

11-3X.  Paul's  independence  of 

THE  CHIEFEST  APOSTLE  EXHIBITED, 
AND  HIS  APOSTOLIC  AUTHORITY  EX- 
ERCISED,   IN    HIS   REBUKE    OF   PeTER 

AT  Antioch  for  inconsistent  con- 
duct. First  we  have  Peter's  changed 
attitude  to  Gentile  Christians  (ver.  11, 
12)  ;  its  influence  on  others,  including 
even  Barnabas  (ver.  13), and  Paul's  pub- 
lic confrontal  of  Peter  charging  Ijini 


with  inconsistency  (ver.  u).  Then  he 
substantiates  his  reproof  by  stating  the 
doctrine  of  justification  by  faith,  and 
applying  it  to  the  case  in  hand.  Both 
Jews  and  Gentiles  are  justified  alike  by 
faith  (ver.  15.  16),  A  commoii  objection 
is  met  by  stating  that  Christ  does  not 
promote  sin  in  believers  by  justifying 
sinners  (ver.  17)  ;  but  that  the  believer 
makes  liimse}f  a  transgressor,  when  he 
inconsistently  strives  to  build  up  a 
righteousness  through  the  law  (ver.  is). 
This  the  apostle  sustains  by  his  own  ex- 
perience :  Having  died  and  been  cruci- 
fied unto  the  world,  he  lives  by  faith 
unto  God  (ver.  19,  20)  ;  aiid  by  thus  lay- 
ing aside  all  dependence  on  the  law  for 
justification  he  does  not  make  void  the 
grace  of  God  ( ver.  21 ) .  We  of  course  have 
here  but  the  outline  and  summary  of 
Paul's  statement  and  exposition  of  jus- 
tification by  faith,  and  of  the  connec- 
tion of  Christian  liberty  and  salvation 
by  Christ.  He  also  so  presents  it  as  to 
prepare  the  way  for  the  doctrinal  dis- 
cussion that  follows  in  Chap.  HI. 

11.  But  when  Peter,  rather  Ce- 
phas, according  to  the  best  text,  was 
come,  or,  came,  on  a  certain  later  occa- 
sion, to  Antioch.  The  time  of  this 
visit  has  been  a  matter  of  much  discus- 
sion. It  is  naturally  implied  that  what 
he  had  just  related,  as  occurring  at  the 
apostolic  conference,  had  already  taken 
place.  Paul  appears  in  these  two  chap- 
ters to  be  recording  events  in  chrono- 
logical order.  And  at  first  it  would 
seem  quite  natural  to  put  this  rebuke  of 
Peter  at  the  time  when  Paul  and  Barna- 
bas "  tarried  at  Antioch,"  after  their 
return  from  the  Jerusalem  conference 
(.\ct3  15  :  35).  But  this  seems  too  early 
for  such  a  Judaistic  reaction  (Acts  le  : 
i,  5),  and  too  soon  for  Peter  to  have 
acted  contrary  to  the  principles  he  had 
so  earnestly  advocated  a  little  before 
at  Jerusalem.  It  is  better  to  suppose 
that  the  encounter  occurred  during 
Paul's  brief  sojourn  at  Antioch,  after 
his  second  missionary  journey  (Acts  is  : 
23).  For  this  gives  time  for  the  op- 
position which  had  been  suppressed  to 
come  again  to  the  surface  and  gather 


72 


GALATIANS 


[Ch.  II. 


tioch,  I  withstood  him  to  the  face,  be- 

12  cause  he  was  to  be  blamed.  For  before 
that  certain  ^  came  from  James. '  he  did 
eat  with  tlie  CJcntiles:  but  when  they 
were  come,  lie  withdrew  and  separated 
himself. '"  fearing  them  which  were  of 

13  the  cucumcision.  And  the  other  Jews 
dissembled   likewise  with  him;   inso- 


withstood  him  to  the  face,  because  he 

12  stood  condemned.  For  before  certain 
ones  came  from  James,  he  ate  with  the 
Gentiles  ;  but  when  they  came,  he  drew 
back  and  separated  himself,  fearing 
tho.se  who  were  of   the  circumcision. 

13  And  the  rest  of  the  Jews  also  dissem- 
bled with  him,  so  that  Barnabas  even 


k  See  Acis  21  :  18-25. 


{Acts  10  :  28;  11  :  3. 


m  Prov.  29  :  25 ;  see  Matt.  26  :  69-75. 


strenjjcth.  The  dissension  between  Paul 
and  Barnabas  would  naturally  weaken 
the  inlluence  of  the  former  upon  the 
latter.  ISce  the  matter  discussed  in 
"  Ilarmonv  of  the  Acts,"  ^g  29,  36,  pp. 
203,  219. 

I  withstood  him,  resisted  him,  to 
the  lace,  because  he  was  to  be 
blamed,  because  he  was  condemned, 
by  the  very  facts  of  the  case,  his  dis- 
simulating conduct  carried  along  with 
it  his  condemnation,  as  Paul  goes  on  to 
show.  Of  course  his  conduct  was  con- 
demned and  censured  by  Gentile  Chris- 
tians, but  this  is  not  the  immediate 
thought  here  implied.  This  encounter 
has  been  thought  to  throw  discredit  on 
Peter,  especially,  for  such  a  grievous 
error,  and  on  Paul  for  using  such  sever- 
ity, and  on  both,  because  such  a  dispute 
should  have  arisen  between  two  inspired 
men.  In  regard  to  this  it  may  be  said 
that  apostles  were  but  imperfect  men 
like  others  ;  that  the  error  of  Peter  con- 
sisted not  in  preaching  false  doctrine 
as  the  context  shows,  but  in  inconsist- 
ency  of   conduct    (Acts   10  :   15;     11  :  3,   17; 

15 : 9),  which  was  liable  to  pervert  the 
truth  of  the  gospel ;  and  that  his  con- 
duct accorded  with  his  character  as 
f)ortrayed  in  the  Gospels,  boldness  fol- 
owed  by  timidity.  As  to  Paul's  sever- 
ity, it  was  a  manly  stand  for  the  truth, 
without  rudeness  or  anger.  Both  Peter 
and  Paul  were  one  at  heart,  in  love,  and 
in  the  defense  of  the  gospel,  as  is  es- 
pecially shown  by  Peter's  loving  refer- 
ence, several  years  later,  to  "our  be- 
loved brother  Paul "  in  2  Peter  3  :  15, 
16. 

12.  In  this  verse  and  the  next  Paul 
gives  the  reason  why  he  confronted 
and  r('l)uke(l  IV-ter.  For  before  that 
certain  came  from  James;  but 
wiiether  sent  by  him,  or  merely  per- 
sons connected  with  the  church  of 
which  James  was  pastor,  we  know  not. 
I'rom  their  inlluence  on  Peter  and 
others,  tiiey  seem  not  to  have  been 
"false  brethren"    who    had    come   to 


"spy  out  our  liberty"  (ver.  4),  but  per- 
sons of  influence.  Doubtless  coming 
from  Jerusalem  they  brought  messages 
from  James,  and  in  any  case  exceeded 
their  instructions.  The  false  brethren 
(ver.  4)  were  of  the  party  of  the  Phari- 
sees who  held  that  circumcision  and  the 
observance  of  the  ^Io.saic  law  were 
necessary  to  salvation.  The  Jerusalem 
conference  had  decided  that  these  were 
not  necessary,  and  should  not  l)e  im- 
posed on  Jewish  converts;  but  it  left 
Jewish  believers,  just  as  they  were,  cir- 
cumcised, and  observers  of  the  law,  not 
as  a  ground  and  means  of  salvation, 
but  as  observances  connected  with  their 
race  and  nation.  These  persons  from 
James  appear  to  have  made  these  ob- 
servances conditions  of  social  fellow- 
ship, regarding  the  uncircumcised  Gen- 
tile, although  a  Christian,  as  unclean. 
Peter  had  been  taught  ])y  a  vision  to 
call  no  man  common  or  unclean  (Acts 
10  :  28),  and  so  before  the  coming  of  cer- 
tain persons  from  James,  he  did  eat 
w^ith  the  Gentiles,  which  extended 
to  the  common  meal,  the  love  feast,  if 

Practised  among  them,  and  to  the 
lOrd's  Supper.  But  when  they 
were  come,  he  withdrew  and  sep- 
arated himself  (imperfect  tense),  i.  e., 
he  proceeded  to  draw  hack  and  to 
separate  himself,  doing  this  one  by  one, 
and  as  occasion  seemed  to  demand, 
being  gradually  overcome  b5"ol)jections 
and  persuasions.  Thus  he  was  virtually 
dividing  tlie  church  into  two  ])()dies, 
Jewish  and  Gentile.  And  this  he 
did,  fearing  them  which  Avere  of 
the  circumcision,  Jewish  Christians 
from  Jerusalem,  lest  he  give  otl'ense  to 
them  and  to  the  other  converts  from 
Judaism.  Peter,  though  impulsively 
bold,  suffered  from  timidity  as  a  beset- 
ting sin  (Mark  14  :  66-72).  "The  fcar  of 
man  bringeth  a  snare"  (Prov.  29  :  25). 

13.  And  the  other  Jews,  the  rest 
of  the  Jewish  Cliristians,  dissembled, 

Eractised   hypocrisy,  likewise   with 
im.     They  were  aware  of  Christian 


Ch.  IL] 


GALATIANS 


73 


much  that  Barnabas  also  was  carried 
14  away  with  their  dissimulation.  But 
when  I  saw  tliat  they  wallied  not  up- 
rightly according  to  °  the  truth  of  the 
gospel,  °  I  said  unto  Peter  before  tlicni 
all,  Pif  thou,  being  a  Jew,  livest  after 
the  manner  of  Gentiles,  and  not  as  do 
the  Jews,  why  compellest  thou  the 
Gentiles  to  live  as  do  the  Jews? 


was  carried  away  with  their  dissimula- 

14  tion.  But  when  I  saw  that  they  walk- 
ed not  uprightly  according  to  the  truth 
of  the  gospel,  I  said  to  Cephas  in  the 
presence  of  all :  If  thou,  being  a  Jew, 
livest  after  the  manner  of  Gentiles 
and  not  that  of  Jews,  how  dost  thou 

15  compel  the  Gentiles  to  Judaize?    We 


o  Ps.  141  :  5 ;  Prov.  27  :  5,  6 ;  1  Tim.  5 


p  Acts  10  :  28;  U  :  3. 


lil)erty,  that  they  might  eat  with  Gen- 
tiles, yet  they  acted  as  if  it  were  unlaw- 
ful to  do  so.  Doubtless  Peter  may  have 
thought  it  expedient  to  yield  at  this 
time  to  Jewish  prejudice,  contrary  to 
the  divine  instruction  given  him  (Acts 
10  :  13  ff.)  and  his  previous  custom,  but  in 
so  doing  he  was  striking  tlie  very  foun- 
dation itself,  and  subverting  a  funda- 
mental principle  of  the  gospel.  His 
example  carried  not  only  the  Jewish 
converts  at  Antioch,  but  even  Bar- 
nabas, tlie  enlightened  and  standi 
defender  of  Christian  liberty  (^ots  15.  2), 
was  carried  away  with  their 
dissimulation,  so  strong  was  this 
tide  of  Jewish  ritualism.  He  was  the 
last  man  to  be  moved,  as  it  would  seem, 
and  Paul,  a  "  Hebrew  of  the  Hebrews," 
stood  alone  to  breast  the  current.  He 
Iiad  the  courage  of  his  convictions, 
asserted  and  defended  the  truth,  and 
won  victory  from  what  threatened  to 
be  an  overwhelming  defeat. 

14,  At  this  point  Paul  confronted 
Peter,  as  intimated  in  ver.  11.  But 
when  I  saw  that  they  walked 
not  uprightly,  literally,  /calked  not 
straight.  They  diverged  from  the 
straight  path,  according  to  the 
truth  of  the  gospel  (ver.  15,  le), 
which  made  all  one  in  Christ  (3  :  28), 
who  broke  down  tlie  middle  wall  of  par- 
tition between  Jew  and  Gentile  (i':p''- 
^  :  'O-  Before  them  all;  publicly. 
Peter's  influence  was  public,  and  it 
needed  to  be  met  publicly.  Various 
views  have  been  held  in  regard  to  the 
limit  of  this  address  of  Paul.  Soiue 
suppose  "it  to  end  with  this  verse; 
others,  with  ver.  15,  or  17,  or  18;  but 
most,  with  the  end  of  the  chapter.  Yet 
it  seems  to  me  that  the  address  is  the 
more  directly  given  as  far  as  the  end 
of  ver.  18.  The  rest  of  the  chapter  ap- 
pears to  be  a  more  general  account  of 
what  he  said  to  Peter,  affected  in  form 
by  his  mental  reference  to  the  Gala- 


tians  and  its  application  to  them.  The 
latter  appears  to  be  the  most  natural 
view.  We  need  not  suppose,  however, 
that  we  have  here  the  exact  words,  but 
rather,  the  summary  of  Paul's  remon- 
strance and  reproof.  Doubtless  ques- 
tions and  answers  were  interspersed, 
and  the  substance  here  given  and  so 
molded  as  to  meet  the  condition  and 
dangers  of  the  Galatians.  If  thou, 
being  a  Jew,  by  birth  and  education, 
livest  after  the  manner  of  Gen- 
tiles, having  mingled  freely  and  eaten 
with  them  ever  since  your  visit  to  Cor- 
nelius, and  not  as  do  the  J[ews,  in 
separating  from  and  not  eating  with 
Gentiles,  why  compellest  thou  the 
Gentiles,  by  your  exampleand  moral 
influence,  to  live  as  do  the  Jews, 
to  Jiidahe,  to  observe  the  custom  of  the 
Jews,  to  become  proselytes  to  Judaism 
by  circumcision  and  the  observance  of 
the  Mosaic  law  (vtr.  is,  21).  The  ten- 
dency of  Peter's  example  was  to  join 
Judaism  to  Christianity,  to  induce  Gen- 
tile believers  to  be  circumcised  and 
keep  the  law.  While  he  himself  would 
regard  this  as  unnecessary,  the  zealous 
Jew  would  regard  these  ritual  observ- 
ances as  essential  to  a  perfected  Chris- 
tianity. The  mere  question  asked  by 
Paul  shows  at  once  the  inconsistency 
of  Peter's  conduct  with  his  visit  to  Cor- 
nelius, his  address  at  the  Jerusalem 
conference,  and  his  hal)itual  practice 
from  that  time.  Here  he  might  have 
paused.  But  he  proceeds  to  unfold  the 
great  truth  of  the  gospel  pertaining  to 
salvation,  and  to  show  that  the  conduct 
of  Peter  and  the  others  was  not  in  ac- 
cordance with  the  principles  and  lib- 
erty of  the  gospel. 

15.  This  verse  and  the  next  are  one 
sentence,  in  which  the  apostle  refers  to 
the  fundamental  doctrine  of  justifica- 
tion by  faith  alone,  which  Peter,  as 
well  as  he  himself,  accepted  and  had 
verified  in    their  own   experience,   in 


74 


GALATIANS 


[Ch.  11. 


15  1  We  who  are  Jews  by  nature,  and  not  I 
IG  'sinnersof  the  Gt-iitiles, » knowing  that 
a  man  is  not  just i  tied  by  tlie  worlds  of  I 
tlie  law,  but  U)y  the  faith  of  Jesus  j 
Christ,  even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  I 
the  faith  of  Christ,  and  not  by  the  1 
works  of  the  law  :  for  "  by  the  works  of  \ 
the   law  shall   no  flesh   be   justilied.  j 


being  Jews  by  nature,  and  not  sin- 
16  ners  from  among  the  Gentiles,  yet 
knowing  that  a  man  is  not  justified  by 
works  of  law,  but  only  through  faith 
in  Jesus  Christ,  even  we  believed  on 
Christ  Jesus,  that  we  might  be  justified 
by  faith  in  Christ,  and  not  by  works  of 
law  ;  because  by  works  of  law  no  flesh 


q  Acts  15  .  10,  11. 
t  3  .  2-.'- 


r  Eph.  2  :  3,  15 
Rom.  5:1;  Hub.  7  :  18 


8  Sec  refs.  Rom.  1  :  17  ;  3  :  20-22,  28. 
u  Ps.  143  :  2;  Rom   3  .  20. 


accordance  with  Old  Testament  Scrip- 
ture. Notice  that  Paul  courteously 
changes  his  address  from  the  second 
person  t/iou  to  the  first  person  we. 
The  sentence  is  more  subdued  than  the 
preceding,  and  concessive,  I  concede 
that  we  who  arc  Jews  by  nature, 
1)1/  hirtli,  not  even  proselytes,  and  not 
sinners  of  the  Cientiles,  as  viewed 
from  the  Jewish  standpoint  (the  word 
'•sinner"  used,  perhaps,  with  a  little 
irony).  Paul  incidentally  brings  to 
view  the  popular  Jewish  idea  of  Gen- 
tiles. They  looked  down  upon  them  as  ! 
sinners;  and  so  these  of  the  Jewi.sh 
party  were  treating  their  (Jentile  breth- 
ren. 

10.  To  l)ring  out  the  connection  of 
thought  with  the  preceding  clause,  we 
should  translate:  Yet  knowing  that 
a  man  is  not  justified,  accounted 
as  righteous,  by,  literally,  out  of,  the 
works  of  the  law,  as  a  result  of  obey- 
ing perfectly  the  requirements  of  the 
law,  but  by,  better,  but  ouhj  tJirongli, 
the  faith  of  Jesus  Christ ;  knowing 
this  to  be  the  case,  even  we  have 
believed  in  Jesus  Christ,  that  we 
might  be  justified  by  the  faith, 
out  of,  or,  %  ineans  of  faith  in  Christ, 
and  not  by  the  works  of  the  law: 
l)ecause,  as  it  is  written  (p^-  i^ii  ;  2)^  by, 
out  of,  or,  hi/  iii((f)i.-i  of,  the  works 
of  the  law  shall  no  Hesh  be  jus- 
tified. Justification  is  not  to  be  ob- 
tained by  legal  ol)servan<'es,  and  hence 
the  reason  for  giving  up  salvation  by 
works  as  a  ground  of  merit,  and  adopt- 
ing the  principle  of  salvation  through 
faith  in  Jesus  Christ.  Conip.  Rom.  3  : 
L'lt,  where  this  passage  is  quoted  more 
fully.  The  rendering  of  the  Revised 
version,  save  through  faith,  etc.,  does 
not  correctly  repn-sent  the  original,  j 
since  it  may  imi)ly  a  jnstilication  partly 
by  works  and  faith,  an  idea  in  direct  1 
opposition  to  the  statement  that  iinme-  ' 


diately  follows.  The  meaning  evidently 
is,  but  only,  as  in  1:7;  Matt.  12  :  4, 
(So  Meyer.)  This  does  not  exclude 
Christ's  perfect  obedience  of  the  law  in 
our  stead  (* :  4, 5;  Rom.  10  : 4),  which  is 
accounted  to  the  penitent  believer. 

The  words  justify,  justification,  right- 
eous, and  righteousness,  are  important 
terms  in  Paul's  writings.  "To  justify  " 
is  used  in  a  forensic  or  judicial  sense, 
"to account  and  pronounce  righteous," 
"to  acquit  from  guilt."  "Right- 
eousness" in  Paul's  use  never  means 
justification,  but  simply  "righteous- 
ness." "Faith"  is  the  instrument  or 
medium  by  or  through  which  God  jus- 
tifies the  sinner.  God  in  justification 
acciuits  the  believing  sinner  of  all  guilt 
on  account  of  Christ's  obedience  unto 
death  and  intercession,  and  treats  him 
as  righteous  irrespective  of  the  believ- 
er's personal  merits.  Righteousness  is 
accounted,  or  set  to  his  account.  Vet 
in  thus  defining  justification  as  a  foren- 
sic act,  we  must  beware  lest  we  isolate 
it  too  much  from  God's  gracious  work 
in  the  soul,  with  which  it  is  inseparably 
connected.  Regeneration,  the  impart- 
ing of  eternal  life,  always  attends,  in- 
deed is  implied,  by  the  act  of  justifica- 
tion. "  Whom  he  called,  them  he  also 
justified;  and  whom  he  jestifietl,  them 
"he  also  glorified"  (i^"'"-  »  ■  :»f>).  God 
does  not  declare  a  sinner  righteous  and 
treat  him  as  such,  and  leave  him  unre- 
generate  and  dead  in  sins.  Compare 
the  di.scussion  (see  note  ou  p.  127)  in  my 
Commentary  on  Romans  (>  :  n). 

Many  have  found  great  dilhculty  in 
reconciling  Paul's  idea  of  justification 
with  that  of  James.  Paul  insists  on 
justification  by  faith  apart  from  works 
"of  the  law  ;  but  James  says  (2  :  24),  "  Ye 
sec  that  by  works  a  man  is  justified, 
and  not  by  faith  only."  The  two,  how- 
ever, use  their  terms  ditferenlly.  Paul 
speaks  of  works  in  their  relation  to  the 


Ch.  II.] 


GALATIAXS 


75 


17  ^But  if,  while  we  seek  to  be  justified 
by  Christ,  we  ourselves  also  are  found 
sinners,  is  therefore  Christ  the  minister 

18  of  sin?  God  forbid.  For  if  I  build  again 
the  things  which  I  destroyed,  I  make 

19  myself  a  transgressor.    For  I  i- through 


17  shall  be  justified.  But  if,  while  seek- 
ing to  be  justified  in  Christ,  we  our- 
selves also  were  found  sinners,  is  then 
Christ  a  minister  of  sin  ?    Far  be  it  I 

18  For  if  I  build  up  again  the  things 
which  I  pulled  down,  I  show  myself  a 


1,  2;  IJohuS 


9. 


y  Rom.  8  :  2. 


holj'  law  of  God  ;  James,  of  those  works 
which  grow  out  of  faith.  Paul  is  think- 
ing of  faith,  which  actually  exten<ls  to 
Christ,  resulting  in  a  real  spiritual 
union  and  a  spiritual  life ;  James,  of 
faith  more  generally,  which  aiay  be 
dead  or  living,  the  latter  evidenced  l)y 
its  works.  Paul's  faith  really  implies 
the  forthcoming  works,  and  James' 
works  the  living  faith  as  its  source. 
Paul  is  looking  on  the  side  of  the  un- 
godly;  James  on  the  side  of  the  Chris- 
tian. Indeed,  James  throughout  his 
Epistle  emphasizes  faith  (James  i:3,  6; 
2  :  1,  u,  17,  26;  5  :  15),  but  it  is  a  Hving 
faith  as  opposed  to  a  dead  faith.  "  This 
is  an  epistle  of  faith.  It  is  a  righteous 
faith;  a  faith  that  brings  forth  its 
proper  points;  a  faith  that  gives  the 
tongue  speech;  a  faith  that  waits  for 
the  Lord  Jesus  Christ ;  a  faith  that  has 
power  to  cover  the  Christian  body  and 
soul  with  salvation"  (H.  G.  Weston, 

D.  D.). 

17.  The  apostle  meets  a  common  ob- 
jection to  salvation  ))y  faith,  that  thus 
to  renounce  salvation  by  works  was  to 
make  Christ  a  promoter  of  sin.  Comp. 
the  question  stated  and  answered  in 
Rom.  3  :  5.  The  argument  by  which 
Paul  exposes  the  wrong  in  Peter's  con- 
duct is :  If  this  dependence  on  Christ 
and  the  renunciation  of  the  law  is 
wrong,  then  is  Christ  who  requires  it 
the  instigator  and  promoter  of  wrong, 
a  conclusion  not  to  be  thought  of.  But 
if  while  we  seek,  better,  But  if  while 
seeking,  to  be  justified,  while  we 
sought  this  at  our  conversion,  by 
Christ,  rather,  i)i  Christ,  in  union 
with  him  through  faith,  we  ourselves 
also  are,  were,  found  sinners, 
and  still  in  need  of  a  legal  rigliteous- 
ness,  and  needing  to  observe  the  hiw  to 
complete  our  salvation,  is  then  Christ 
a  minister,  a  promoter,  of  sin  ? 
Does  faith  in  Christ  lead  to  this?  A 
most  absurd  conclusion  to  a  believer  in 
Christ,  especially  to  such  as  viewed 
Christ  as  Paul  and  Peter  did.  Yet  to 
this  conclusion  must  Peter  be  driven  if 


he  insisted  on  the  necessity  of  observing 
the  law  by  Gentile  believers.  Such 
seems  to  be  the  idea.  The  argument  is 
aimed  at  Peter's  inconsistency.  His 
actions  made  plausible  the  idea  that 
Christ  could  not  justify,  and  that  he 
was  a  promoter  of  sin  rather  tiian  of 
righteousness.  To  all  this  Paul  ex- 
claims, God  forbid,  rather.  Let  it  not 
be  once  thought  of!  This  is  a  vehe- 
ment exclamation,  expressive  of  a 
strong  denial  of  some  thought,  put 
forth  or  suggested  by  an  opponent,  as 
here.  It  is  used  by  Paul  fourteen  times, 
ten  in  Romans,  three  times  in  Gala- 
tians,  and  once  in  1  Corinthians,  (comp. 
Rom.  3:4,)  It  is  always  found  after 
an  interrogation.  The  question  here 
implies  a  negative,  and  the  strong  nega- 
tive that  follows  is  an  emphatic  denial 
that  the  inference  is  true  in  fact,  and 
consequently  it  affirms  that  the  prem- 
ises from  which  it  legitimately  follows 
is  false.  This  is  an  important  point  in 
the  interpretation  of  this  passage. 

18.  A  reason  and  confirmation  of 
tlie  negative  just  uttered.  Banish  the 
thought  and  any  implication  that  Christ 
cannot  justify  the  sinner,  and  that  he 
is  a  minister  of  sin  !  Depend  on  justifi- 
cation by  faith  in  Christ  alone;  for  if 
I  build  again  the  things,  if  I  re- 
sort again  to  the  works  of  the  law  as  a 
means  of  justification  Avhich  I  de- 
stroyed, or  pulled  doivn,  when  I  ac- 
cepted Christ,  I  make  myself,  I  show 
or  prove  myself,  to  have  been  in  the  lat- 
ter case  a  transgressor.  If  a  man 
builds  up  again  that  which  he  once  de- 
stroyed he  declares  by  his  acts  that  he 
did  wrong  in  destroying  it.  This  was 
what  Peter  was  now  doing.  He  had  been 
laboring  to  do  away  with  legal  observ- 
ances, and  now  by  again  resorting  to 
them,  he  labors  to  re-establish  what  he 
had  sought  to  pull  down,  and  declares 
that  in  doing  so  he  was  a  transgressor. 
Notice  how  delicately  Paul  changes 
from  the  first  person  plural  to  the  first 
person  singular  and  allows  Peter  to 
draw  the  application.  You  are  not  only 


76 


GALATIANS 


[Ch.  II. 


the  law  »am  dead  to  the  law,  that  I 

20  miplit  "live  unto  God.    I  am  ^'crueirted 

with  Clirist:  « nevertheless  I  live;  yet 

not  I,  but  'i(;hrist  liveth  in  me:  and 


19  transgressor.     For  I  through  law  died 

20  to  law,  that  I  nii-ht  live  to  God.  I 
have  been  eruelHed  with  Christ;  and 
I  no  longer  live,  but  Christ  lives  in  me  ; 
and  the  life  whieh  1  now  live  In  the 


z  Rom.  6  :  14 ;  7  :  4,  6,  9  ,  Col.  3  .  3. 
6  5  :  24 :  6  :  14  ;  Rom.  6  :  4-6. 


a  Rom.  6  ;  11 ;  2  Cor.  5  :  15 ;  Heb.  9  :  14. 
c  Rom.  6:8.  d  John  17  :  23  ;  Col.  1  .  27. 


inconsistent,  but  you  stultify  and  con- 
demn yourself,  in  turning  away  from 
C'iirist  and  his  righteousness  to  legal 
oliedienoe — something  that  Peter  would 
not  for  a  moment  think  of  doing. 

19.  Paul  eonlirms  his  argument  by 
a  reference  to  his  own  actual  experience. 
So  far  from  Christ  being  a  promoter  of 
sin,  and  so  far  from  acknowledging 
himself  a  tran.sgressor  in  accepting 
jiistitication  through  faith  in  Christ 
ah)iK',  he  had  found  Clirist  to  be  the 
author  and  promoter  of  righteousness 
and  of  spiritual  life.  This  verse  and 
the  next  contain  the  substance  of  the 
gospel  and  the  key  of  the  Epistle.  The 
emphatic  words  are,  I  through  the 
law.  Paul  goes  back  to  Iiis  natural, 
unconverted  state,  and  tells  what  the 
law  did  to  him.  He  had  tried  the  law% 
but  it  failed  him  (I'l.ii.  3:  3-7).  I  am 
dead  to  the  law,  rather,  /  died  to 
the  /(lie,  in  relation  to  it.  1  was  as  one 
dead  to  it.  It  demanded  perfect  obe- 
dience as  a  condition  of  justification, 
which  none  can  render.  "I  was  alive 
without  (apart  from)  the  law  once,  but 
when  the  coiiimandment  came,  sin  re- 
vived ami  I  died  "  (Kom.  7.9).  I  saw  my- 
self a  condemned  and  lost  sinner,  and  I 
died  to  the  law  as  a  ground  of  merit  or 
as  a  means  of  jiistitication.  Compare 
the  thought  of  being  dead  to  the  law^  in 
Rom,  7  :  4.  Thus  through  the  law  I 
died  to  the  law,  in  order  that  I  might 
live,  not  in  sin,  but  unto  l>od.  The 
'aw  thus  prepared  the  way,  by  cutting 
olfall  hope  of  righteousness  and  salva- 
tion through  the  works  of  the  law,  and 
shutting  him  iij)  to  Christ  as  his  only 
hop*'  for  righteousness  and  salvation 
through  faith.  Despairing  of  all  help 
from  the  law  in  the  holy  living  of  a 
new  spiritual  life,  he  was  driven  to  seek 
tin-  higher  plane  of  the  gospel,  and  ob- 
tain eternal  life  an<l  the  righteousness 
which  is  through  faith  in  .Testis  Christ 

(Unm.  «:  11:    I'hil.  3  :  <.l).        TllUS    Christ     is 

not  a  promoter  of  sin,  nor  does  justifi- 
cation through  failh  apart  from  the 
works  of  the  law,  U-ad  to  or  encourage 


sin,  but  rather  holiness  and  consecra- 
tion to  (jiod.  The  gospel  provides  a 
righteousness  in  justification  and  a  life 
of  holiness  in  sanctification  through  the 
Spirit. 

The  first  clause  more  exactly  ren- 
dered is:  For  I  through  law  died  to 
law.  Paul  frequently  speaks  of  law 
without  the  article  (Kom.  3  :  20,  etc.),  ia 
whieh  he  appears  to  regard  the  under- 
lying principle  in  general.     Its  appli- 

J  cation  here  is,  however,  to  the  Mosaic 
law,  since  it  was  that  law  whieh  the 
Judaizers  would  bind  upon  the  con- 
sciences of  Gentile  believers  and  make 
its  observance  a  condition  of  fellowship. 
"  What  the  Mosaic  ordinances  were  to 
the  .lews,  other  codes  of  precepts  and 

j  systems  of  restraint  were,  in  an  inferior 
degree  and  less  efficaciously,  to  other 

I  nations.  They  too,  like  the  Jews,  felt 
the  bondage  of  law  in  some  form  or 
other"  (.J.  B.  LiGHTFOOT)  (4  :  y;  5  :  l). 
20,  The  apostle  explains  and  ex- 
pands the  thought  of  the  preceding 
verse.  The  words  Christ  and  I  are  em- 
phatic. Translate,  With  Christ  I  have 
been  crucified,  and  tto  longer  do  J  myself 
live  in  my  old  unregenerate  state,  trust- 
ing in  the  works  of  the  law  for  salva- 
tion (Kom.  6  :  6).  At  his  coiivcrsion  Paul 
became  united  with  Christ  by  faith  and 
.so  identified  with  him  in  his  death  as 
to  abandon  the  law  as  a  ground  of  ju.sfi- 
fication.  And  this  fellowship  with 
Christ  has  continued,  and  the  etleet  of 
thiscrueifixion  in  his  experience.  His 
conviction  has  deepened  and  his  faith 
has  been  strengthened  in  the  atoning 
sacrifice  of  (^hrist  as  the  ground  of  his 
salvation.  Sin  too  has  ap[)eared  ex- 
ceeding sinful  and  his  old  life  of  sin 
hateful  to  his  eyes,  and  dead  as  it  were 
to  his  new  spiritual  vision  (Rom-  "  :  is). 
Hut,  while  I  myself,  in  my  natural 
state,  no  longer  live,  Christ  iiveth  iu 
me,  dwells  in  me  by  the  Holy  Si)irit, 
begetting  and  snstaininga  newspiritiial 
life.  Thus  Christ  is  the  source  and  ani- 
mating priiieii)le  of  the  believer's  lile, 
as    experienced    in    regeneration    aiul 


Ch.  IL] 


GALATIANS 


the  life  which  I  now  live  in  the  flesh  ^i 
live  by  the  faith  of  the  Son  of  God, 
f  who  loved  me,  and  gave  himself  for 
21  me.  I  do  not  frustrate  the  grace  of 
God  :  for  g  if  righteousness  come  by  the 
law,  then  Christ  is  dead  in  vain. 


flesh  I  live  in  the  faith  of  the  Son  of 
God,  who  loved  me,  and  gave  himself 
21  for  me.  I  do  not  set  aside  the  grace  of 
God  ;  for  if  through  law  there  is  right- 
eousness, then  Christ  died  without 
cause. 


I  Seei 


19  ;  .S  :  11 ;  Johu  6  :  57. 


/  1  :  4  ;  Eph.  5  :  2. 


Sr  3  :  21,  24;  5  :  2-4;  Heb.  7  :  11. 


sanctification.  We  are  so  united  and 
identified  with  him  as  that  he  is  "our 
life"  (Col.  3 : 4).  His  death  our  death, 
and  his  life  our  life !  Paul  goes  on  to 
explain  what  he  means  by  Christ  living 
in  him.  He  has  used  strong  language 
which  he  now  limits.  He  does  not  mean 
that  his  own  life  has  ceased,  but  that 
his  life  has  undergone  a  thorough  and 
radical  change  in  his  union  with  Christ. 
And  the  life  which  I  now,  in  con- 
trast to  my  former  unregenerate  life, 
live  in  the  flesh,  in  my  body,  weak 
and  exposed  to  temptation  in  the  midst 
of  toils,  dangers,  and  conflicts,  I  live 
by  the  faith  of  the  Son  of  God, 
who  loved  me,  voluntarily  binding 
himself  in  his  love  to  me,  and  as  a  con- 
sequence gave  himself  «.^  to  death  for 
me,  in  my  behalf.  Notice  the  contrast 
between  jZes/i  and/a?7A.  He  was  indeed 
living  in  the  flesh,  but  at  the  same  time 
above  it  as  its  master  (i  Cor.  9  :  27),  in 
the  faith,  the  very  atmosphere  of  his 
life,  inspired  by  and  taking  hold  of  the 
Son  of  God,  the  divine  and  omnipotent 
Savio^ir.  Christ's  voluntary  love  had 
taken  hold  of  him  and  held  him  (who 
could    separate   him   from  that   love? 

Rom.  5  :  8,  9  :    8  :  85-39);      a  U  d     t  ll  i  S     loVC, 

stronger  than  death,  had  shown  itself 
in  his  sacrificial  work,  which  Paul  in 
his  strong  faith  vividly  appropriates 
to  him^eli— gave  himself  for  me,  on  my 
behalf,  a  vicarious  ottering  for  me. 
Being  thus  identified  with  the  death 
and  life  of  Christ,  and  being  thus  united 
to  Christ,  he  was  not  holdeii  to  the  law 
as  a  ground  of  justification,  nor  to  its 
ob.servance  as  a  condition  of  salvation 
and  of  a  holy  life  to  God. 

21.  A  bold  and  evident  conclusion  to 
what  precedes.  In  thus  living  I  boldly 
affirm,  I  do  not  frustrate,  set  aside 
or  make  void,  the  grace  of  God,  as 
manifested  in  the  gospel  in  the  atoning 
death  of  his  Son,  as  1  should  do  if  I 
were  seeking  to  obtain  righteousness 
by  the  works  of  the  law.  This  strong 
negative  expression  implies  the  oppo- 
site :    I  do  sustain  antl  establish   the 


grace  of  God  in  the  righteousness  ob- 
tained through  faith  in  his  Son.  And 
all  this  is  evident,  for  if  righteous- 
ness come  by  the  law,  better.  For 
if  there  be  righteousness  through  law 
(see  ou  ver.  19)^  thcu  Christ  is  dead  in 
vain,  rather,  died  without  cause,  un- 
necessarily. If  men  could  obtain  right- 
eousness which  would  insure  their  ac- 
ceptaiio€  with  God  through  the  law, 
then  surely  the  death  of  Christ  was 
needless.  But  no  Christian  could  re- 
gard the  death  of  Christ  as  for  naught, 
hence  no  Christian  should  seek  right- 
eousness in  any  other  way  than  through 
faith  in  Christ.  Evidently  the  Juda- 
izers,  who  insisted  on  obedience  to  the 
Mosaic  law  as  a  condition  to  salvation, 
were  making  void  the  death  of  Christ, 
and  Peter  and  others  who  were  making 
circumcision  and  the  observance  of  the 
law  a  condition  of  fellowship  were  ig- 
noring the  grace  of  God  and  acting 
inconsistently. 

Paul  very  wisely  omits  speaking  of 
the  eiiect  of  this  on  Peter.  Paul's 
object  was  to  vindicate  his  apostolic 
calling  and  the  gospel  he  preached, 
and  so  he  speaks  personally  of  Peter 
only  so  far  as  it  was  necessary.  By  his 
masterly  argument  Paul  shows  that  he 
was  in  the  right  and  Peter  in  the  wrong. 
It  is  implied  that  Paul  was  just  the 
man  for  that  crisis,  that  he  successfully 
withstood  the  Judaizers,  and  that  Peter, 
Barnabas,  and  others  retraced  their 
steps  and  accepted  that  liberty  of  the 
gospel  which  regards  both  Jew  and 
Gentile  as  one  in  Christ  Jesus.  This 
is  also  confirmed  by  Peter's  loving  ref- 
erence to  Paul  years  later  (2  Peter  3  :  15). 

Paul  makes  a  strong  contrast  be- 
tween the  law  and  grace,  works  and 
faith.  Salvation  must  be  by  one  or  the 
other.  "  If  by  grace,  then  is  it  no  more 
of  works ;  otherwise  grace  is  no  more 
grace"  (Rom.  11 :  6).  Yet  Paul  does  not 
present  the  law  as  antagonistic  to  the 
gospel,  but  rather  the  antagonism  of 
the  two  methods  of  justification,  by 
faith  and  by  works.     The  law  and  the 


78 


GALATIANS 


[Ch.  II. 


gospel,  faith  and  works,  both  liave  \ 
their  place,  as  the  apostle  shows  else- 
where  in  tliis  Kpi.stle  (3  :  19-24 ;  5  :  22-26). 
He  is  not  discussing  the  moral  precepts 
of  the  law  as  a  rule  of  life,  hut  the  ob- 
servances of  the  whole  law  (for  he  does 
not  appear  to  make  the  distinction  be- 
tween the  moral  and  the  ceremonial) 
by  fallen,  sinful  men  as  a  ground  of 
merit  and  a  means  of  rigliteousness 
acceptable  to  Ciod.  The  law  and  the 
gospel,  faith  and  works,  are  in  perfect 
harmony  in  the  divine  arrangements, 
and  are  only  made  antagonistic  when 
tiiey  are  out  "of  their  place  or  put  to  an 
improper  use. 

PiiAcricAL  Remarks. 

1.  ThedifTerences,  yet  substantial  agree- 
ment, in  recording  the  same  events  by 
Luke  and  Paul,  are  evidences  of  their  ac- 
curacy and  truthfulness  and  suggestive  of 
their  inspiration  (ver.  1-3  ;  Acts  15  : 1-5). 

2.  Great  prudence  is  necessary  in  dis- 
cussing and  settling  questions  involving 
great  principles.  Paul  sought  a  private 
interview  with  leading  brethren  before 
presenting  his  views  to  the  church  as  a 
whole  (ver.  2;  Acts  21  :  17-20). 

3.  It  l)ecomes  us  to  resist  even  non- 
es.sential  ob.servances  if  made  a  condition 
of  .salvation  (ver.  3  ;  5:1-6;  6  :  12-15). 

4.  False  brethren  may  be  those  who 
prove  false  to  their  fellow-Christians  or 
those  who  prove  false  to  the  truth  (ver. 
4;G:13;  2  Cor.  11  :  4,  20). 

5.  In  defending  the  gospel  Paul  stood 
not  for  himself  alone,  but  also  for  all 
Gentile  believers,  indeed,  for  the  whole 
church  of  God  (ver.  5;  1:9,10;  Col.  3: 11). 

6.  It  liccomcs  us  to  resist  all  encroach- 
ments of  error  in  order  tiiat  the  true  gos- 
pel may  be  continued  in  the  world  (ver. 
5-10;  Jude3). 

7.  Godly  men  are  un.spcakal)]j-  impor- 
tant, but  truth  is  even  more  important, 
and  (iod  most  of  all.  Not  so  much  men 
as  princi[)lcs  (ver.  fi,  7  ;  Rom.  2  :  11  ;  3:4; 
2  John,  ;^.  John). 

8.  In  religious  matters  we  are  to  be  ulti- 
mately governed  not  by  human  opinions, 
but  V»y  the  word  of  God  (ver.  6-8;  Isa. 
8:20). 

9.  Preachers  at  home  and  missionaries 
abroad  have  their  resi>ective  callings  from 
God  and  all  stand  on  a  level  before  him 


and    with   one  another  (ver.  7-9;  Matt. 
23  :  8-12). 

10.  In  the  frankness  and  open-hearted- 
ness  and  readiness  to  rejoice  in  the  suc- 
cess of  others  manifested  by  Paul,  Peter, 
James,  and  John,  we  see  how  to  avoid 
strife  and  settle  ditUculties  among  breth- 
ren (ver.  G-9  ;  5  :  25,  26). 

11.  The  exercise  of  benevolence  and  be- 
nelicence  is  a  Christian  duty  and  the  out- 
flow of  a  true  Christian  spirit  (ver.  10; 
2  Cor.  8:  1,  6;  9  :  7-11). 

12.  The  primacy  of  Peter  among  the 
apostles  claimed  by  the  Romanists  is  in- 
credible in  view  of  his  inconsistent  con- 
duct at  Antioch  and  the  rebuke  of  Paul. 
The  failures  of  Peter,  perhaps,  are  re- 
corded in  part  to  show  to  future  genera- 
tions that  he  was  not  above  the  rest  of  the 
apostles  (ver.  11-13;  Matt.  16  :  22,  23; 
26  :  75). 

13.  Learn  how  to  give  reproof.  Not  by 
whispers  to  others,  nor  slanders,  but 
frankly  to  the  person  himself,  with  as 
little  personality  as  possible,  by  a  plain 
and  clear  exposition  of  the  truth  (ver.  11  ; 

1  Tim.  5  :  1,  2;  2  Tim.  4  :  2). 

14.  The  best  of  men  have  their  weak- 
nesses. Barnabas  was  eminently  "  a  good 
man"  (Acts  11  :  24),  but  he  was  influ- 
enced into  dissembling  by  Judaizers  (ver. 
13,  14;  1  Cor.  11  :  1). 

15.  It  is  a  Christian  duty  to  reprove  and 
admonish,  at  a  proper  time  and  in  a 
proper  way,  those  in  error ;  private  faults 
privately,  public  ofTenses  publicly  (ver. 
14  ;  Matt.  18  :  15  ;  1  Tim.  5  :  19,  20). 

16.  Beware  and  not  subvert  the  gospel 
by  laying  down  conditions  for  salvation 
which  are  not  required  by  the  word  of 
God  (ver.  14-16  ;  Isa.  1  :  12 ;  Matt.  15  :  3,  9). 

17.  There  is  no  middle  ground  between 
justification  by  faith  and  justification  by 
works.  A  holy  being  alone  can  by  per- 
fect obedience  be  righteous  before  God. 
Sinners,  both  in  their  nature  and  in  their 
practice,  find  only  condemnation  from 
the  law  (ver.  16;  3  :  10). 

18.  The  tendency  of  justification  by 
faith  is  not  toward  sin,  but  toward  holi- 
ness and  God  (ver.  IS,  19:   Rom.  6  : 1  ff ; 

2  Cor.  4  :  1-6). 

19.  The  believer  can  claim  Christ  as  a 
personal  Saviour.    "  Wondrous  words  !    1 

i  am  so  identified  with  him  that  his  death 


Ch.  III.] 


GALATIAXS 


79 


is  my  death.  When  he  was  crucified  I 
was  crucified  with  him.  I  am  so  much 
one  with  him  under  law  and  in  sufEering 
and  death  that  when  he  died  to  the  law  I 
died  to  the  law"(EADiE).  "Because  I 
live,  ye  shall  live  also "  (John  11  :  19 ; 
ver.  19,  20;  3  :  13  ;  Rom,  7:4.) 

20.  The  blessings  acquired  by  Christ's 
death  belong  to  the  believer— freedom 
from  condemnation,  Avorship,  eternal  life 
( ver.  20 ;  Rom.  8  :  1, 12-17  ;  1  Cor.  2  :  13, 14). 

21.  The  grace  of  God  lies  at  the  founda- 
tion of  the  Christian's  hope,  but  faith 
unites  him  to  Chrisfs  death  and  life  (ver. 
21;  2  Cor.  8:9;  Rom.  10:4;  Phil.  3  : 8-11). 

22.  Salvation  by  faith  honors  God  and 
his  grace,  but  salvation  by  works  impugns 
his  grace  and  makes  impossible  spiritual 
life  in  the  soul  (ver.  21  ;  1  John  4  :  9,  10 ; 
Rom.  8  :  7,  8). 

CHAPTER  III. 

The  last  two  chapters  are  personal 
and  defensive ;  the  next  two  are  doc- 
trinal and  more  strictly  polemic.  Hav- 
ing proved  the  independence  and  divine 
authority  of  his  apostleship  and  of  the 
gospel  he  preached,  the  apostle  proceeds 
to  discuss  and  illustrate  the  doctrine  of 
justification  by  faith.  This  he  had 
brought  into  prominence  in  2  :  16  ;  and 
the  doctrinal  statement  in  2  :  19-21 
forms  a  connecting  link  between  the 
last  chapter  and  this,  and  prepares  the 
way  for  plunging  at  once  into  the  doc- 
trinal discussion. 

1-29.  Justification  not  by  law, 
BUT  BY  FAITH.  With  the  authority  of 
an  apostle  Paul  rel)ukes  the  Galatians 
for  their  inconsistency  and  folly  in  for- 
saking the  gospel  for  the  law  in  order 
to  obtain  justification  (ver.  1).  In  con- 
nection with  this  he  proceeds  to  estab- 
lish the  doctrine  of  gratuitous  justifica- 
tion by  faith.  The  first  argument  is: 
From  their  own  experience,  in  reference 
to  their  reception  of  the  Spirit  and  the 
power  of  miraculous  working,  l)oth  of 
which  came  not  by  works  of  the  law, 
but  through  faith  (ver.  2-5).  Second  ar- 
gument:  From  the  faith  of  Abraliam 
by  which  he  was  justified;  and  in  the 
same  way  through  faith  the  Scripture 
is  fulfilled.  "In  thee  shall  all  the  na- 
tions be  blessed"  (ver.  6-9).  Third  ar- 
gument :  From  the  law,  which  pro- 
nounces a  curse  on  all  that  depend  on 


it,  and  which  cannot  justify,  since  "  The 
just  shall  live  by  faith"  (ver.  10-12). 
Fourth  argument :  From  what  Christ 
has  done,  in  that  he  redeemed  us  from 
the  curse  of  the  law,  by  submitting  to 
its  infliction,  in  order  that  the  blessing 
of  Abraham  might  come  upon  the  Gen- 
tiles, and  that  all  might  through  faith 
receive  the  promise  of  the  Spirit  (ver.  12- 
li).  Fifth  argument:  From  the  fact 
that  God  made  his  covenant  Avith  Abra- 
ham before  the  giving  of  the  Mosaic  laAV 
(ver.  15-18).  Sixth  argument :  From  the 
design  of  the  law,  Avhich  was  a  tempo- 
rary provision,  designed  to  minister  to 
the'fulfillment  of  the  promise,  and  as  a 
tutor  to  bring  us  by  faith  to  Christ  (vlt. 
19-24),  Seventh  argument :  From  what 
faith  has  done  for  us,  through  which  we 
have  received  sonship  and  unity  in 
Christ  whom  we  professed  in  baptism. 
Thus  in  regeneration  and  in  profession 
we  are  all  one  in  Christ,  without  dis- 
tinction of  race  and  sex,  the  seed  of 
Abraham  and  heirs  according  to  prom- 
ise (ver.  25-29). 

But  the  discussion  in  this  chapter  and 
the  next  may  ])e  viewed  from  difierent 
points.  Viewed  on  the  side  of  love  and 
of  the  gospel  which  Paul  preached,  he 
maintains  to  the  Galatians  the  truth  of 
his  gospel  by  an  appeal  to  their  own  ex- 
perience of  salvation  and  to  the  experi- 
ence of  Abraham,  and  to  tlie  Old  Testa- 
ment Scriptures,  and  to  the  old  cove- 
nant as  a  covenant  of  promise  in  which 
the  law  was  preparatory  to  the  fulfill- 
ment of  the  promise ;  and  hence  he 
maintains  their  freedom  as  sons,  and 
that  to  return  to  the  law  was  going  back 
into  bondage.  Or,  viewed  on  the  side 
of  the.se  Galatian  Judaizers,  they  Avere 
antagonistic  to  the  gospel  of  Christ  as 
experienced  by  themselves,  to  the  prom- 
ise given  to  Abraham,  and  to  the  law 
through  [Moses,  since  the  former  Avas  a 
promise  of  the  gospel  antedating  and 
underlying  the  law,  and  the  latter  Avas 
disciplinary  and  preparatory  to  the 
gospel.  In  returning  to  the  laAV  they 
are  returning  into  bondage.  Therefore 
he  exhorts  tliem  to  return  to  the  true 
freedom  of  the  gospel  (1  =  12). 

1.  The  concluding  Averse  of  the  pre- 
ceding chapter  ends  the  argument  by  a 
reductio  ad  absurdiim,  showing  that  the 
doctrine  of  justification  by  Avorks  of  law 
practically  makes  the  death  of  Christ 
superfluous.    The  thought  of  the  Gala- 


80 


GALATIANS 


[Ch.  III. 


Saloation  by  faith  cmd  not  by  law. 

3  O  FOOLISH  Galatians.  •'  who  hath  be- 
witched you,  that  ye  should  not  obey 
'tlie  truth,  before  whose  eyes  Jesus 
Christ  hath  been  evidently  set  forth, 

2  crucified  among  you?  This  only  would 
I  learn  of  you,  Keceived  ye  ^  the  Spirit 
by  the  works  of  the  law,  'or  by  the 

3  hearing  of  faith?    Are  ye  so  foolish? 


3  O  FOOLISH  Galatians,  who  bewitch- 
ed you,  before  whose  eyes  Jesus  Christ 

2  was  openly  set  forth  as  crucified  ?  This 
only  1  wish  to  learn  from  you  :  Was  it 
from  works  of  law  that  ye  received  the 
Spirit,  or  from  the  hearing  of  faith? 


A  1  :6;  5  :7. 


I  2  :  U ;  5  :  7. 


k  Ver.  14  ;  Acts  2 : 
I  Rom.  10  :  16,  17. 


;   10:  41-46;  19  :  2-6;  Eph.  1  :  13,  14. 


tians  accepting  so  impious  a  doctrine 
is  intolerable,  and  Paul  breaks  forth 
into  a  vehement  and  somewhat  pathetic 
remonstrance.     Christ's  death  in  vain  !  ; 

0  foolish     Galatians,     sen.seless  \ 
Gauls,  without  consideration  and  reflec-  j 
tion,   who   hath    bewitched    you, 
fascinated   you   as  by  some  charm  or 
sorcery,  belore  whose  eyes  Jesus 
Christ  hath  been  evidently,  was 
openly,    set     forth,    as    crucified, 
grapliically  and  openly  delineated  in  | 
preaching  and   in   the   ordinances,  as 
crucified     for    you?    {2:20.)      He    had 
preached  Christ  crucified   (2:20;  1  Cor. 

1  :  2:1),  and  this  involved  exclusive  de- 
pendence on  Christ  for  salvation  and 
the  abandonment  of  the  law  as  a  means 
of  justification.  The  words,  that  ye 
should  not  obey  the  truth,  are  not 
found  in  the  best  manuscripts,  and 
should  be  omitted.  They  are  found  in 
5  :  7,  from  which  they  were  probablj' 
inserted  here.  The  words,  among 
you,  are  also  wanting  in  the  oldest 
and  best  documents. 

On  foolish  compare  Luke  24  :  25. 
The  word  bervitchcd  is  found  only  here 
in  the  New  Testament,  used  in  al- 
lusion to  the  malignant  glance  of  an 
"  evil  eye,"  exercising  like  a  serpent  a 
chnrniing  and  beguiling  power,  and  im- 
plies that  tlie  Galatians  had  been  mis- 
led "dv  wicked  iiiHuences,  as  if  by  magic 
or  evil  arts.  The  expression,  hiforc. 
whose  very  eyes  .  .  .  openly  delineated, 
suggests  not  only  Paul's  preaching 
Clirist  crucified,  but  also  liaptism  ( vt-r. 
27)  and  especially  the  Lord's  Supper,  in 
which  Christ  had  \K'Qn  phtenrded,  -a^M 
were,  in  syndjol,  the  crucified  One  in 
our  behalf 

2.  Tile  apostle  shows  the  folly  of  their 
error  by  several  decisive  (picstions  aj>- 
pealing  to  their  experience.  This  only 
would    I    learn  of  you.    This  one 


only  thing  I  desire  to  ascertain  from 
you,  and  this  alone  will  reveal  your 
error.  Received  ye  the  Spirit,  at 
your  conversion  and  in  your  Christian 
lives,  either  in  his  ordinary  or  extraor- 
dinary operation,  by  means  of  works 
of  law,  by  observing  the  works  which 
the  commands  and  precepts  of  the  law 
require,  or  by  means  of  the  hearing 
(hat  comes  of  faith  ;  that  is,  from  be- 
lieving? Of  course  there  could  be  but 
one  answer.  They  had  received  the 
Spirit  by  listening  with  faith.  The 
Spirit  is  not  to  be  limited  here,  with 
some,  to  his  gifts,  but  should  be  ex- 
tended generally  to  his  reception  by  the 
Galatians,  when  they  were  justified,  in 
regeneration  and  in  the  beginnings  of 
their  spiritual  lives.  The  word  hearing 
is  used  of  the  act  of  hearing,  to  perceive 
by  hearing,  or  it  may  be  used  of  the 
thing,  the  message,  the  preaching.  So 
aho  faith  is  used  of  an  active  belief  or 
trust  in  Christ;  and  it  may  be  used  of 
what  is  heard  and  believed,  the  sub- 
stance of  the  gospel.  The  latter  u.se  is 
not  common  in  the  New  Testament. 
The  active  sense  of  faith  is  usual  Avitli 
Paul.  "Faith  is  not  with  Paul  i)ri- 
marily  a  doctrine,  but  an  action,  a  thing 
to  be  done,  a  trust  to  be  exercised  "  (G. 
B.  Stp:vens).  ;Many  take  the  phrase, 
"the  hearing  of  faith,"  to  mean  the 
preaching  concerning  the  necessity  of 
faith.  To  me  the  active  .sense  of  both 
words  seems  more  natural  and  appro- 
priate— the  listening  that  comes  of 
faith.  The  contrast  is  between  the  two 
phrases,  "works  of  law"  and  "the 
hearing  of  faith,"  legal  works  or  obe- 
dience, and  trustful  hearing,  or,  faith 
through  hearing  (Rom-  10  :  u).  The  law- 
says,  This  do  and  thou  shalt  live;  the 
gospel,  Believe  on  the  Lord  Jesus 
Christ  and  thou  shalt  be  saved  (R*>ni. 
10 :  5-9). 


Ch.  III.] 


GALATIANS 


81 


•"Having  begun  in  the  Spirit,  are  ye 

4  now  made  perfect  by  °  the  flesh  ?  »  Have 
ye  suffered  so  many  things  in  vain?  if 

5  it  be  yet  in  vain.  He  therefore  Pthat 
ministereth  to  you  the  Spirit,  and  work- 
eth  miracles  among  you,  doeth  he  it  by 


3  Are  ye  so  foolish?    Having  begun  in 
the  Spirit,  are  ye  now  being  made  per- 

4  feet  in  the  flesh  ?     Did  ye    suffer   so 
many  things  in  vain?    If  indeed  it  be 

5  in  vain.    Does  he  therefore,  who  sup- 
plies   to    you   the  Spirit,   and    works 


m  4  :  7-10. 


Heb.  9  :  10. 


9-22  ;  2  Joha  8. 


p  2  Cor.  3  :  8. 


3.  The  idea  of  their  folly  grows  upon 
him.  Are  ye  so  foolish?  so  sense- 
less, and  so  unreflecting.  So  is  the  em- 
phatic word.  The  folly  and  inconsist- 
ency of  the  Galatians  are  indicated  by 
wiiat  follows.  Having  begun  in  the 
Spirit,  in  hearing  and  believing,  are 
ye  now  being  made  perfect  by  the 
flesh  ?  in  your  natural  sinful  state  in 
attending  to  legal  observances.  Spirit 
and  flesh  are  here  used  instrumentally. 
Nearly  equivalent  is  this  to  asking, 
Having  begun  your  Christian  life  spirit- 
ually, are  ye  now  completing  it,  or 
making  it  perfect,  carnally?  The  mere 
asking  of  the  question  showed  its  folly. 
The  "beginning  in  the  Spirit"  and 
"  the  making  of  it  perfect  in  the  flesh  " 
correspond  to  "  work  of  law  "  and  "  the 
hearing  of  faith  "  of  the  preceding  verse, 
and  indicate  the  respective  character 
and  instrumentality  of  the  gospel  and 
the  law.  The  use  of  the  word  flesh, 
meaning  the  natural  sinful  nature,  ac- 
cords with  Paul's  usage  of  the  word. 
Many,  however,  apply  J/e^Vi  to  the  out- 
ward ceremonials  of  the  law,  such  as 
circumcision  and  other  rites  of  Judaism, 
But  this  distinction  of  ceremonial  and 
moral  law,  and  the  emphasizing  of  the 
ceremonial,  is  a  modern  usage.  The 
idea  rather  is.  Are  y^e  being  made  per- 
fect by  giving  yourselves  up  to  the  con- 
trol of  the  flesh,  your  natural  sinful  na- 
ture? Instead  of  being  made  perfect, 
some  prefer  to  translate,  "  Are  ye  now 
making  an  end  in  the  flesh?"  This, 
however,  is  not  so  well  supported  as  the 
other, 

4.  In  verse  2  the  apostle  had  but  one 
uestion  to  ask  them.     The  questions 

that  follow  grow  out  of  that  one  ques- 
tion. In  view  of  the  folly  and  useless- 
ness  of  attempting  to  perfect  their 
Christian  lives  by  the  flesh,  he  exclaims 
or  asks  :  Have  ye,  rather,  Did  ye,  suf- 
fered so  many  things  in  vain  ?  at 
the  time  of  your  conversion.  We  have 
no  account  of  their  sufferings,  but  doubt- 
less they  suffered  per.secution  like  those 
in   the   neighboring   region  of  Pisidia 


qi 
tl 


and  Lycaonia  (Acts  u  :  2, 5,  19, 22),  and  at 
Ephesus  (Acts  19  :  23  fr)j  and  at  Thessa- 
louica  (1  Thess.  1:6),  instigated  very 
likely  by  opposing  Jews,  Their  suffer- 
ings would,  indeed,  be  for  naught,  and 
worse  than  naught,  if  they  had  turned 
away  from  Christ,  But  in  the  exercise 
of  love  which  "  hopetli  all  things,"  he 
adds,  if  it  be  indeed  in  vain.  Paul 
could  not  but  hope  and  believe  that  it 
would  not  be  in  vain.  Their  faith  was 
worth  suffering  for,  but  if  they  gave  up 
their  life  of  faith,  it  was  a  confession 
that  that  and  all  tiieir  sufferings  on  ac- 
count of  it  were  vain. 

Some  would  render,  Did  ye  experience 
so  many  things  in  vain/  Have  the 
blessings  of  your  new  life  yielded  no 
result,  perhaps  worse  than  none?  The 
verb  sometimes  has  this  meaning  in 
classical  Greek,  and  the  meaning  suits 
the  connection  here ;  but  the  common 
meaning,  to  suffer,  is  the  uniform  use  of 
the  word  in  the  New  Testament  and  the 
Septuagint,  and  is  adopted  by  Meyer, 
Lightfoot,  EUicott,  Alford,  and  others, 
and  upon  the  whole,  is  to  be  preferred, 

5.  The  apostle  resumes  the  question 
of  verse  2  in  another  form.  He  had 
asked  it  in  reference  to  the  time  of  their 
conversion  ;  he  now  asks  it  in  reference 
to  their  experiences  since  that  time. 
He  thus  prepares  the  way  for  intro- 
ducing Abraham  as  an  example  of  justi- 
fication by  faith.  He  therefore  that 
ministereth  to  you,  or,  snpplietli  to 
you,  the  Spirit,  and  worketh,  now, 
habitually,  miracles  among  you,  or, 
in  you.  The  word  rendered  miracles 
may  mean  either  miraculous  tvor/cs,  or 
miraculous  powers.  If  the  former,  then 
it  should  be  followed  by  the  rendering 
among  you;  but  if  the  latter,  then  nnthiyi 
you  is  to  be  preferred,  referring  to  the 
miraculous  gifts  of  the  Spirit  which 
they  had  received  from  God  (i  Cor.  12  : 
6-11,  28).  The  New  Testament  use  of  the 
verb  worketh  favors  the  latter  view 
(1  Cor.  12  :  11 ;  Phil.  2  :  13).  The  rendering 
among  you,  in  the  midst  of  you,  may, 
however,  include  a  reference  to  both 


82 


GALATIANS 


[Ch.  III. 


the  works  of  the  law,  or  by  the  hearing 
of  faitli  ? 

6  Even  as  i '  Abraham  believed  God, 
and  it  was  accounted  to  him  for  right- 

7  eousness  ':  know  ye  tlierefore  that  "•  they 
which  are  of  faith,  the  same  are  the 

8  children  of  Abraham.    And  » the  Scrip- 
ture, foreseeing  that  God  would  justify 


miracles  among  you,  do  it  from  works 
of  law,  or  fn)m  the  hearing  of  faith  ? 

6  Even  as  Abraham  believed  God,  and  it 
was  reckoned  to  iiim  for  righteouisneHS. 

7  Know  then  that  they  who  are  of  faith, 

8  thase  are  sons  of  Abraham.  And  the 
Scripture,  foreseeing  that  God  would 
justify  the  Gentiles    by  faith,    an- 


g  See  refs.  Gen.  15  :  6. 


r  Ver.  26-29  ;  John  8  :  39  ;  Rom.  1  :  11-16. 


3  :  28-30 ;  9  ; 


miracles  of  sense,  and  also  of  the  Spirit, 
such  as  speaking  of  tongues,  prophesy- 
ing, and  the  like.  The  sentence  may 
be  completed  :  Doeth  he  it,  does  God 
thus  supply  and  work,  by  the  means,  by 
the  works  of  the  law  ?  or,  by  means 
of  the  hearing  that  comes  of  faith  f  (See 
ou  ver.  2.)  The  auswer  is  evident.  God 
had  supplied  his  Spirit  and  had  wrought 
miracles  among  them  and  within  them, 
not  through  legal  works,  but  through 
faith  in  Jesus  Clirist.  It  is  implied  that 
such  are  justified,  and  that  through 
faith,  apart  from  works  of  law. 

6.  The  blessings  of  justification  by 
faith  were  exemplified  in  the  case  of 
Abraham.  The  passage  quoted  is  from 
Gen.  15  :  6,  according  to  the  Septua- 
gint,  giving  the  meaning  of  the  He- 
brew, which  reads,  "And  he  believed 
the  Lord  and  it  was  counted  to  him  for 
righteousness."  It  was  a  standard 
passage  of  appeal  among  Jews  and 
Christians,  and  is  quoted  also  in  Rom. 
4  :  3  and  in  James  2  :  23.  This  verse  is 
closely  connected  with  the  preceding 
verse.  The  answer  to  the  question  is 
implied  :  Surely  from  the  hearing  of 
faith,  Even  as  Abraham  believed 
God,  and  it  was  accounted,  or, 
reckoned,  to  him  for  righteous- 
ness. His  faith  was  reckoned  to  him 
in  place  of  righteousness,  or  a  perfect 
life,  demanded  by  God.  It  was  thus 
accepted  by  God  as  a  condition  of  justi- 
fication. Faith  is  not  meritorious.  Its 
very  nature  excludes  tlie  idea  of  merit 
and  by  its  humble  trust  implies  grace 
on  God's  part  (Rom.  4  : 4,  5),  Abraham 
trusted  God's  Messianic  promise.  He 
had  before  this  exercised  faith  in  the 
word  and  promi.se  of  God  (<ien.  12 :  i-8  ; 
13  :  14-iMj.  iJut  now  God  is  pleased  to 
renew  in  a  special  way  his  promise, 
which  included  the  future  Anointed 
One  (<;en.  15  :  1-5).  How  ftir  Abraham 
appreliended  the  future  Redeemer  we 
know  not.  We  have,  however,  our 
Lord's  own  declaration,  "  Your  father 


Abraham  rejoiced  to  see  my  day,  and 
he  saw  it  and  was  glad"  (John  8:56). 
It  appears  certain  that  Abraham  appre- 
hended by  faith  the  coming  Redeemer, 
and  so  his  faith  availed  for  righteous- 
ness. "  Scripture  not  only  asserts  that 
faith  is  accounted  to  us  for  righteous- 
ness, but  also  that  Christ  '  is  our  right- 
eousness' (Jer.  23  :  6  ;   33  :  16)  ;  in  him  '  WC 

have  righteousness'  (isa.  45:24);  'who 
of  God  is  made  unto  us  righteou.sness ' 
(1  Cor.  1  :  30) ;  'in  him  we  are  made  the 
righteousness  of  God'  (2  Cor.  5  :  21). 
Since,  therefore,  Christ  and  faith  are 
said  to  be  at  the  same  time  our  right- 
eousness, the  consequence  is  that  faith 
is,  and  is  called,  our  righteousness,  be- 
cause it  apprehends  Christ's  righteous- 
ness and  makes  it  ours"  (Gerhard's 
''Loci  7yieotogici,"\lI.,  j).  262). 

7.  The  apostle  develops  the  conclu- 
sion from  Abraham's  faith.  Know 
ye  therefore,  or,  ye  perceive  therefore, 
that  they  which  are  of  faith,  in 
contrast  to  those  who  are  of  the  works 
of  the  law,  the  same  (emphatic),  these 
only,  are  the  children,  better,  sons, 
of  Abraham.  The  renderings  in  the 
imperative,  knoic,  or  the  indicative,  ye 
perceive,  are  equally  allowable,  but  the 
former  is  preferred  as  the  more  ani- 
mated. The  preposition  of  indicates 
the  origin,  the  principle  of  faith, 
through  which  the  spiritual  life  of  be- 
lievers proceeds.  Thej"  are  called  sons 
of  Abraham,  as  having  es.sentially  the 
same  spiritual  nature  and  the  same  re- 
ligious spirit.  None  others  can  prop- 
erly be  called  his  sons  in  a  true  spiritual 
sense.  Our  Lord  used  a  similar  argu- 
ment with  the  Jews  (John  8  :  39  ;  comp. 
.Matt.  3:9). 

8.  By  another  scripture  the  apostle 
confirms  and  extends  the  idea  of  the 
spiritual  sonship  of  Abraham  through 
faith.  And  the  Scripture,  per.soni- 
fied,  inspired  by  the  Holy  Spirit  (-'  Peter 
1  21),  foreseeing  that  God  would 
justify  the    heathen,   the  Gentiles, 


Ch.  III.] 


GALATIANS 


83 


the  heathen  through  faith,  preached 
before  the  gospel  unto  A'braha,m,saying, 
*In  thee  shall  all  nations  be  blessed. 

9  So  then  they  which  be  of  faith  are 
blessed  with 'faithful  Abraham. 

10  For  "as  many  as  are  of  the  works  of 
the  law  are  under  the  curse :  for  it  is 
Avritten,    ^Cursed    is    every   one   that 


nounced  beforehand  the  glad  tidings 
to  Abraham,  saying,  In  thee  shall  all 

9  the  nations  be  blessed.  So  that  they 
who  are  of  faith  are  blessed  with  be- 
lieving Abraham. 

10  For  as  many  as  are  of  works  of  law 
are  under  a  curse ;  for  it  is  written. 
Cursed  is  every  one  that  continues  not 


u  Luke  18  :  9-13. 


X  Deut.  27  :  26 ;  James  2  :  10,  11. 


through  faith,  or  more  exactly,  that 
God  justifies  the  Gentiles  by  faith,  a 
present  fact  under  the  gospel  when  Paul 
was  penning  these  lines,  preached 
before  the  gosyel,  announced  before- 
hand the  glad  tidings,  unto  Abraham. 
And  this  he  announced,  not  only  nine- 
teen centuries  before  our  Lord's  advent, 
but  it  was  even  before  the  giving  of  the 
law  and  before  the  institution  of  cir- 
cumcision. Saying,  In  thee  shall 
all  the  nations  be  blessed  (oeu.  12  : 
3 ;  18  :  18).  Tliis  is  a  composite  quotation 
from  the  Septuagint,  substituting  na- 
tions of  Gen.  18  :  18  for  tribes  of  Gen. 
12  :  3.  Paul  did  this  because  he  was 
dealing  with  Gentile  Christians.  It  is 
substantially  the  meaning  of  the  origi- 
nal Hebrew,  All  outside  of  Abraham 
and  his  immediate  family  were  tlie  na- 
tions, or  Gentiles,  at  the  time  of  giving 
the  promise.  They  should  be  blessed  in 
becoming  spiritual  sous  through  justi- 
fication by  faith.  The  nations,  point- 
ing especially  to  the  Gentiles,  whom  the 
apostle  had  in  view.  But  how  were 
they  to  be  blessed  in  Abraham,  I)i 
thee?  (1)  In  being  partakers  of  his 
faith  and  becoming  thus  the  sons  of 
Abraham.  (2)  In  thee,  as  the  progen- 
itor of  the  Messiah.  The  blessings  here 
promised  came  upon  all  nations  or  fam- 
ilies of  the  earth  through  the  spiritual 
descendants  of  Abraham,  and  especially 
through  the  greatest  and  most  glorious 
of  all,  the  divine  Messiah.     (Coiup.  Acts 

3  :  25,  26.) 

9.  A  conclusion  from  the  two  pre- 
ceding verses.  So  then  tYieythat  are 
of  faith,  they  who  are  believers,  are 
blessed  with  faithful  Abraham, 

more  exactly,  are  blessed  together  with 
believing  Abraham.  Gentile  Christians 
had  received  the  Holy  Spirit  by  the 
exercise  of  fttith  (ver.  2, 5),  thereby  be- 
coming sons  of  Abraham  (ver.  7),  so 
that  they,  as  well  as  believing  Jews, 
had  become  partakers  together  with 
Abraham  of  the  blessings  which  im- 


plied that  thej'^  were  justified  with  him 
in  the  sight  of  God.  The  original  word, 
rendered  faithful,  may  mean  either 
trusty,  or  exercising  trust,  believing. 
The  latter  is  the  sense  of  the  word  here. 
See  John  20  :  27,  where  it  is  rendered 

"  believing."       (See  Rom.  3  :  26  ;    4  :  23,  24.) 

10,  Thus  far  Paul  has  shown  to  the 
Galatians,  from  their  own  experience 
and  from  the  testimony  of  Scripture  re- 
garding Abraham's  faith,  that  spiritual 
blessings,  implying  justification,  are 
bestowed  on  mankind  not  through  hu- 
man merit  or  works,  but  graciously 
through  faith.  He  proceeds  to  confirm 
this  by  showing  from  the  Scriptures,  in 
this  and  the  next  two  verses,  that  it  is 
impossible  for  any  sinner  to  be  blessed 
and  justified  by  law,  and  that  deliver- 
ance can  only  come  through  faith. 

For  introduces  a  negative  argument 
to  confirm  the  conclusion  arrived  at, 
that  sinners  are  justified  and  blessed 
tlirough  faith.  As  many^  as  are  of 
the  works  of  the  law,  are  the  oppo- 
site, the  counterpart  of  "  they  which  be 
of  faith"  ;  and  these,  all  of  them,  are 
under  the  curse.  Curse  is  the  oppo- 
site of  blessing;  they  are  in  a  state  of 
condemnation,  and  hence,  unjustified. 
This  is  confirmed  by  a  full  quotation  of 
Deut.  27  :  26,  the  concluding  words  of 
the  curse  uttered  on  Mt.  Ebal.  The 
Hebrew  is:  "Cursed  is  he  that  con- 
firmeth  not  the  words  of  this  law  to  do 
them";  the  Septuagint  version  is: 
"  Cursed  be  every  man  that  continueth 
not  in  all  the  words  of  this  law  to  do 
them";  and  Paul  paraphrases,  "all 
things  that  are  written  in  this  book  of 
the  law"  instead  of  "all  the  words  of 
this  law."  The  sense  of  the  original  is 
not  essentially  afiected  by  these  changes, 
but  more  explicitly  brought  out.  The 
argument  of  the  apostle  hinges  on  the 
doing  of  the  works  of  the  law ;  but  no 
one  does  them,  and  hence  all  are  under 
the  curse,  under  the  doom  of  God's  dis- 
pleasure,  condemned  and  unjustified. 


84 


GALATIANS 


[Cii.  III. 


continueth  not  in  all  things  which  are 
written  in  the  book  of  tlie  law  to  do 

11  them.  But  J  that  no  man  is  justified 
by  the  law  in  the  sight  of  God,  it  is  evi- 
ilent.      For,  'The    just  shall    live  by 

12  faith:  and  "the  law  is  not  of  faith; 
but,  bThe  man  tliat  doeth  them  shall 

13  live  in  them.    "Christ  hath  redeemed 


in  all  the  things  written  in  the  book  of 

11  the  law,  to  do  tiiem.  But  that  by  law 
no  one  is  justified  with  God,  is  evi- 
dent: because,  the  rigiiteous  shall  live 

12  by  faith.  Now  tlie  law  is  not  of  faith  ; 
but,  he  tliat  does  them  siiall   live  in 

13  them.    Christ  redeemed   us  from  the 


y  2  :  16;  Job  9  :  2,  3;  Rom.  3  :  27,  28.  z  Hab.  2  :  4.  a  Rom.  4  :  4,  5.  U 

6  Lev.  18  :  5 ;  Neh.  9  :  29.       c  4  :  5  ;  Isa.  53  :  5-7,  10-12  ;  see  refs.  Rom.  3  :  24-26 ; 


;  10  :5,  6;  11 
2  Cor.  5  :  21. 


Perfect  and  continuous  obedience  is  re- 
quired.    This  is  implied  in  the  original 


and  positively  brought  out  in  the  quota 
tion,  continueth  not  in  all  tilings. 

No  one,  however,  does  tliis  (Kom.  3  :  19 ; 
1  Kings  8  :  46).    It  follows,  therefore,  that  [ 
no  one  is  justified  by  the  works  of  the 
law  ;  the  opposite,  justification  by  faith, 
is  the  only  alternative. 

11.  The  argument  of  the  last  verse  is 
continued  and  confirmed.   Justification 
by  law,  and  by  faith,  among  fallen  men  1 
cannot  both  be  true  ;  nor  can  they  both  | 
exist  together  in  the  salvation  of  sin- 
ners. They  are  directly  opposed  to  each  ] 
other;  the  one  necessarily  excludes  the  j 
other,  and   since  the  Scriptures  teach  j 
that  "  the  just  shall  live  by  faith,"  it  is  ! 
evident  that  there  can  be  no  justifica-  | 
tion  by  works  of  law  for  sinners.    But,  j 
or,  And, that  no  man  is  justified  by 
the  law  in  the  sight  of  God,  ac- 
connted righteous  with  God,  is  evident. 
More  exactly,  in  lair,  within  the  sphere 
and  domain  of  law,  in  legal  works,  legal 
obedience.      For,   this    is    taught   by 
that  familiar  scripture  (Hub.  2 :  4),  The 
just,  or,  the  righteous,  shall  live  by 
faith.      This  is  quoted  also  in  Rom. 
1  :  17  and  in  Heb.  10  :  38.  The  Hebrew 
reads,  "  The  just  shall  liveby  hisfoith," 
or   "faithfulness,"  his  faithful  adher- 
ence and  trust  in   (iod.      Just  as   in 
James  ("■' ;  i».  26)  works  are  the  accom- 
panying fruits  and  evidence  of  faith, 
so  here  faithfulness  to  God  implies  the 
accompanying  and  underlying  trust  in 
God.     And  it  is  this  trust  which  Paul 
seizes  upon  both  here  and  in  his  Epistle 
to  the  Romans.    The  quotation  of  our 
text  is  translated  by  some,   The  right- 
eous shall  lire  hi/  faith  ;  and  by  others, 
He  who  is  righteous  In/  faith  shall  live. 
Both  are  grammatically  correct.    Boise 
suggests  uniting  the  two  ideas  :  He  who  \ 
is  righteous  as  a  result  of  faith  shall  live 
thereby.     As  a  matter  of  fact,  both  the  . 
righteousness  and  the  life  come  to  men  i 


through  faith.  The  first  and  more  com- 
mon rendering  is,  however,  the  more 
natural  one,  and  accords  better  with  the 
original  Hebrew.  The  great  pi-inciple 
of  all  ages  and  dispensations  is  staled. 
It  is  til  rough  faith  that  men  are  ac- 
cepted with  God,  and  have  spiritual  life 
in  him.  Without  faitli  there  can  be  no 
spiritual  life  and  no  justification  with 

God.       (Couip.  uote  ou  Koiii.  1  :  IT.  ) 

12.  And,  continuing  the  argument, 
the  law  is  not  of  faith,  does  not 
proceed  from  faith  and  does  not  belong 
to  it.  Life  by  the  law  is  not  on  the 
principle  of  faith,  but,  on  the  con- 
trary on  the  principle  of  doing  its  en- 
actments, according  to  anotlier  familiar 
scripture,  The  man  that  doeth, 
or,  hath  done,  them  shall  live  in 
them,  in  their  sphere  and  under  their 
domain,  and  not  in  the  sphere  and  do- 
main of  faith.  (Conip.  Rom.  10  :  5.)  Noth- 
ing but  perfect  ol)edience  can  satisfy  the 
law,  which  no  fallen  being  can  render. 
The  Scriptures  quoted,  therefore,  show 
that  justification  cannot  be  by  the  law. 
The  Jewish  party  could  not  answer  this 
argument  drawn  from  the  Old  Testa- 
ment,which  they  accepted  and  on  which 
they  profes.sed  to  base  their  doctrine. 
The  quotation  above  is  abbreviated  from 
Lev.  18  :  5.  Read  over  these  two  verses 
and  note  also  that  "justification  "  and 
"life"   are  almost   convertible  terms. 

I  The  one  implies  the  other.  He  who  is 
justified    is  accounted    righteous   with 

!  God  and  has  spiritual  life  ;  and  no  sin- 

'  ner  lias  this  life  who  is  not  also  ac- 
counted righteous.   God  indeed  justifies 

I  the  ungodly,  but  in  so  doing  he  not  only 
accounts  him  righteous,  but  implants  in 

;  him  eternal  life.  Justification  and  re- 
generation are  inseparable  ;  the  former 
really  includes  the  latter. 

13.  At  this  point  Paul  presents  the 
deliverance.  Christ  has  borne  the  curse, 
and  the  blessing  comes  upon  those  who 
believe.     Paul  has  shown  that  there  is 


Ch.  III.] 


GALATIAXS 


85 


us  from  the  curse  of  the  law,  being 

made  a  curse  for  us  :  (for  it  is  written, 

Cursed  is  every  one  that  hangeth  on  a 

14  tree:)  ^that  the  blessing  of  Abraham 


curse  of   the  law,   having    become  a 

curse  for  us;    because    it  is  written, 

Cursed  is  every  one  that  hangs  on  a 

14  tree  ;  that  to  the  Gentiles  the  blessing 


no  justification  by  works  of  law,  but 
that  the  law  brings  a  curse.  To  this  all 
Judaizers  Avere  exposed.  Apart  from  i 
faitli  they  were  doomed.  And  now  in  full 
view  of  the  execution  of  the  ten-ible 
sentence  of  the  law,  Paul  exclaims, 
Christ  hath  redeemed  us,  refer- 
ring especially  to  the  Jews  who  were 
under  the  Mosaic  law,  from  the  curse 
of  the  law,  being  made,  having 
become,  a  curse  for  us,  in  our  behalf. 
The  general  meaning  of  the  verb  re- 
deem is  to  ransom,  especially  from  sla- 
very, by  the  payment  of  a  price.  In 
this  case  it  was  from  tlie  curse  of  the 
law,  Christ  enduring  the  curse  for  our 
sakes.  The  tense  of  the  vei*b  in  the  orig- 
inal points  to  a  single  past  act,  to  the 
death  of  Christ  on  the  cross,  by  which 
he  paid  the  ransom.  Though  sinless, 
Christ  took  our  place,  and  vKis  made 
a  curse,  accused  and  doomed,  bearing 
all  the  consequences  of  sin  on  our  be-  1 
half.  In  the  Hebrew  conception  of ' 
sacrifice  the  victim  was  regarded  as 
bearing  the  sins,  and  the  consequent 
curse,  of  those  for  whom  atonement  was 
made.  This  was  especially  true  of  the  ! 
scapegoat  in  Lev.  16  :  5  tf.  Compare  the 
narrative  of  the  brazen  serpent  ( Num.  21  : 
■-9)  and  our  Lord's  allusions  to  it  as 
typical  of  his  crucifixion.  Christ  re- 
deemed us,  meaning  here  the  Jews, 
Paul  himself  included,  who  alone  were 
under  the  Mosaic  law.  He  is  writing 
from  the  standpoint  of  a  believing  Jew. 
He  is  not  discussing  an  abstract  theory. 
He  is  neither  speaking  of  law  nor  of 
man  in  the  abstract.  He  is  thinking 
intently  on  the  deliverance  of  himself 
and  the  Jewish  race  from  that  slaverj^ 
and  curse  which  their  disobedience  un- 
der the  Mosaic  law  involved  them  in. 
When  this  question  is  solved,  his  mind 
(next  verse)  goes  out  to  the  Gentiles. 
And  most  strikingly  was  Christ  made 
a  curse  in  his  death  on  the  cross,  for 

it    is    written     (quoted    from    Deut.    21  :  23)^ 

Cursed  is  every  one  that  hangeth 
on  a  tree  ;  or  according  to  the  He- 
brew, accursed  of  God  is  such  a  one. 
The  allusion  is  to  the  ignominy  at- 
tached to  the  hanging  and  public  ex- 


posure after  death  of  the  bodies  of  noted 
criminals  on  a  stake  or  tree.  The 
curse  pertained  not  merely  to  the  shame- 
ful impalement  of  the  malefactor,  but 
also  to  the  violation  of  the  law  for  which 
he  had  been  previously  put  to  death. 
Christ  in  taking  our  place  endured  the 
curse,  "  becoming  obedient  unto  death, 
even  the  death  of  the  cross"  (Phii.  2  :  8). 
He  sutlered  the  curse,  and  was  treated 
as  one  "accursed  of  God,"  in  that  his 
body  was  not  allowed  to  remain  on  the 
cross  over  night.  Noted  criminals  after 
death  were  publicly  hanged,  but  their 
bodies  were  buried  the  same  day,  be- 
cause they  were  accursed,  and  that  the 
land  should  not  be  defiled  (Deut.  21  :  23). 

In  the  scriptural  doctrine  of  the 
atonement  Christ  takes  the  believer's 
place  and  the  believer  is  one  with 
Christ.  "Our  Lord,  in  assuming  hu- 
man nature,  became  subject  to  its  laws, 
limitations,  exposures,  and  penal  lia- 
bilities. Having  taken  our  nature  for 
the  express  purpose  of  interposing  in 
our  behalf,  of  becoming  the  representa- 
tive of  the  human  race  before  God,  he 
actually  suftered  the  woes  which  have 
come,  or,  without  his  interposing  help, 
must  come,  on  every  one  of  the  race. 
He  bore  these  as  the  true  penal  suffer- 
ings for  sin.  They  were  not  transferred 
by  literal  imputation,  from  the  race,  or 
from  any  individual  of  the  race,  to  him, 
but  as  one  of  the  race,  as  its  interposing 
and  recognized  representative,  he  bore 
them,  and  in  bearing  triumphed  over 
them.  And  to  every  one  who  has  fel- 
lowship with  him  as  a  suftei-er  for  sin, 
and  faith  in  him  as  a  personal  Saviour 
from  its  power,  it  is  divinely  given  to 
share  in  his  triumphs"  (E.G.  ROBIN- 
SON, "Theology,"  p.  262). 

14,  The  puipose  of  this  redemption 
from  the  curse  of  the  law  :  the  confer- 
ring upon  the  Gentiles  of  the  blessing  of 
Abraham,  and  that  all,  both  believing 
Jews  and  Gentiles,  might  receive  the 
promised  Spirit.  Stevens  thus  puts  it : 
"  This  verse  states  the  purpose  or  aim 
of  the  redemption  of  the  Jews  as  ter- 
minating on  the  Gentiles."  Its  object 
was,  That  the  blessing  of  Abra- 


86 


GALATIANS 


[Ch.  III. 


might  come  on  the  Gentiles  through 
Jesus  Christ;  tluit  we  nii^ht  receive 
•  the  promise  of  the  Spirit  tl)  rough  faith. 

15  Hretliren,  1  spoak  after  the  manner 
of  ]iien  :  tiiouj^h  it  he  but  a  man's  cove- 
nant, yet  if  it  be  confirmed,  no  man  dis- 

IG  annulleth,  or  addeth  tliereto.    Now  'to 


of  Abraham  might  come  in  Christ 
Jesus,  that  we  mi^^it  receive  tlie  prom- 
ise of  the  Spirit  through  faiili. 

15  Bretlnen,  I  speak  after  llie  manner 
of  men.  If  a  covenant  lias  been  rati- 
fied, tliough  it  be  a  niau's,  no  one  sets 

16  it  aside,  or  adds  thereto.  Now  to  Abra- 


e  See  refs.  Isa.  44  :  3,  4 ;  Jer.  31  :  33 ;  Ezek.  11  :  19 ;  36  :  26,  27  ;  Zech.  12  :  10. 


/Gen.  12:3,  7. 


ham,  of  justification  by  faith  (^er.  8), 
niit;lit  conic  on,  rather,  unto,  the 
Cientiles   through   Jesus    Christ, 

rather,  in  Chriat  Jesus — not  outside  of 
him,  but  in  what  he  has  done,  in  his 
redeeming  death,  iu  being  made  a  curse, 
this  being  tlie  ground  for  the  bestowal  of 
the  blessing.  The  emphasis  is  on  iDito 
the  Gentiles,  who  are  now  prominent  in 
the  apostle's  mind  as  the  Jew  had  been 
in  the  preceding  verse.  But  how  should 
the  deliverance  of  the  Jews  from  the 
curse  of  the  law  l)ring  the  blessing  of 
Abraham  to  the  Gentiles?  It  was  the 
divine  arrangement  that  salvation  was 
to  be  brought  to  the  Gentiles  through 
his  cliosen  people.  "Salvation  is  of 
the  Jews"  (.loi.u  4 :  22) ;  "To  the  Jew 
first"  (uom.  1:16).  From  them,  as  to 
the  flesh,  Christ  was  to  come  (ko'"-  9  =  5), 
and  the  first  preachers  of  the  gospel 
(Rom.  15  :  27).  The  blcssing  of  Abraham 
extended  first  to  him  and  the  chosen 
people  and  through  them  to  the  Gen- 
tiles (ver.  8).  It  was  a  divinc  necessity 
that  redemption  from  the  curse  of  the 
law  should  first  come  to  the  believing 
Jew,  that  they  might  be  the  first  pro- 
mulgators of  the  glad  tidings,  and  that 
salvation  might  come  to  the  Gentiles. 
Of  course  Christ  broke  down  the  wall 
of  partition  between  Jew  and  Gentile, 
and  both  stand  on  one  common  ground 
(Eph.  2  :  u) ;  but  that  is  not  the  point 
which  Paul  has  in  view  here.  And  as 
a  second  and  final  purpose,  that  Ave, 
Jews  and  Gentiles,  nii^^ht  receive  the 
promise  of  the  Spirit  (ver.  2),  the 
promised  Spirit,  the  realization  of  the 
promise,  through  faith  as  the  medium 
of  his  reception.  Tlie  emphatic  posi- 
tion of  through  faith,  as  well  as  the 
general  course  of  thought,  imi)lics  that 
the  blcssing  was  )iot  through  the  taw. 
"  From  these  verses  (is,  it)  it  appears 
that  Paul  regarded  the  vicarious  ileath 
of  Christ  as  necessary,  in  order  to  the 
fulfillment  of  the  promise  to  Abraham  " 
(iloVKY,  "American  Commentary"). 
15.  From  this  point  to  4  :  7  the  apos- 


tl-e  discusses  the  relation  of  the  law  to 
the  promise  and  some  results  flowing 
therefrom.  It  is  a  remarkable  contri- 
bution of  Pauline  theology,  not  found 
elsewhere  in  the  apostle's  writings,  "a 
contribution  weighty  enough  of  itself 
to  give  to  it  a  foremost  place  among  the 
documents  of  revelation.  Paul  has 
written  nothing  more  masterly.  The 
breadth  and  sul)tlety  of  his  reason,  the 
grasp  of  the  spiritual  realities  under- 
lying the  facts  of  history  are  conspicu- 
ously manifest  in  these  paragraphs, 
despite  the  extreme  difficulty  and  ob- 
scurity of  certain  sentences"  (FiND- 
LAY,  "  The  Expositor's  Bible,"  p.  197). 
Perhaps  some  were  ready  to  say : 
But  God  made  a  second  covenant  with 
Moses,  which  modified  the  covenant 
with  Abraham  and  promised  further 
blessings  upon  the  works  of  the  law. 
Paul  at  once  anticipates  such  an  ol>jec- 
tion  and  proceeds  to  show  the  pre- 
cedence and  superiority  of  the  promise 
to  the  law.  Brethren,  indicating  his 
loving  heart,  though  he  had  felt  com- 
pelled to  be  severe.  He  puts  himself 
on  a  level  with  them  ;  he  recognizes 
their  spiritual  brotherhood,  though 
they  were  going  astray.  I  speak 
after  the  manner  of  men,  as  men 
commonly  do  in  using  an  illustration 
from    human   aftairs.      (comp.  Rom.  3:5; 

6:  19;   1  Cor.  9:  8.)     ThoUgh  it  bC  but  a 

man's  covenant,  even  in  the  case  of 
a  human  covenant,  yet  if  it  be  con- 
firmed, or,  ratified,  no  man,  no  third 
party,  disanniilleth,  sets  it  aside,  or 
addeth  thereto.  The  apostle  statcf 
a  fact  in  human  aftairs  which  they  all 
knew  and  must  assent  to.  This  he  will 
now  apply  to  the  covenant  promi.se 
made  to  Abraham  and  to  the  ^losaic 
law,  which  was  given  hundreds  of 
years  after.  The  word  covenant 
means  a  solemn  compact  or  agreement. 
Some  would  translate  it  here  icill  or 
testament.  But  while  this  is  its  general 
meaning  in  classic  Greek,  it  is  always 
used  of  a  covenant  in  the  Septuagint, 


Ch.  III.] 


GALATIANS 


87 


Abraham  and  his  seed  were  the  prom- 
ises made.    He  saith  not,  And  to  seeds, 
as  of  many  ;  but  as  of  one.  And  to  thy 
17  seed,  which  is  s  Christ.    And  this  I  say, 


ham  were  the  promises  spoken,  and  to 

his  seed.    He  says  not,  and  to  seeds,  as 

of  many;  but  as  of   one,   and  to  thy 

17  seed,  which  is  Christ.    But  tliis  I  say  ; 


g  Rom.  9:7,8. 


influenced  by  the  Hebrew,  and  in  the 
New  Testament  it  is  always  used  in  the 
sense  of  covenant,  except  in  Heb.  9  :  16, 
17,  where  it  means  testament.  From 
this  meaning  in  this  latter  passage,  and 
from  the  translation  testamentuni  by 
the  Latin  Vulgate,  the  rendering  "tes- 
tament" passed  into  Matt.  26:28; 
Mark  U  :  24  ;  Luke  22  :  20 ;  1  Cor.  11  : 
25  ;  2  Cor.  3  :  6,  U ;  Heb.  7  :  22 ;  9  :  15, 
20  ;  Rev.  11 :  19,  and  to  the  titles,  "The 
Old"  and  "The  New  Testament,"  in- 
stead of  "The  Old"  and  "The  New 
Covenant."  Some  translate  testament 
here  because  of  the  mention  of  "  the 
inheritance  "  in  ver.  18.  But  an  inher- 
itance may  belong  to  a  covenant  as 
well  as  to  a  testament,  and,  besides, 
the  heirs  of  this  inheritance  do  not  suc- 
ceed on  the  death  of  its  author. 

16.  An  implied  tliought  or  inference 
to  the  preceding  verse  would  be  :  If  no 
one  sets  aside  or  adds  fresh  clauses  to  a 
man's  covenant  when  it  has  been  rati- 
fied, how  much  more  true  of  a  divine 
covenant  such  as  God  made  with  Abra- 
ham. Now  to  Abraham  were  the 
promises  spoken,  orally,  not  written, 
and  to  his  seed.  The  words  to  his  seed 
are  emphatic,  which  the  apostle  ex- 
pounds and  connects  with  Christ.  The 
promises,  in  the  plural,  are  a  general 
reference  to  Gen.  13  :  15 ;  17  :  7,  8,  and 
summarizes  the  teaching  of  the  Scrip- 
tures on  this  subject.  They  were  not 
spoken  merelj^  to  Abraham,  to  be  ter- 
minated with  his  own  life,  but  they 
looked  forward  to  Christ.  The  apostle 
has  in  mind  not  the  lower  and  material 
reference  of  these  promises  to  the  land 
of  Canaan,  but  their  higher  and  spir- 
itual application.  He  saith  not, 
And  to  seeds,  that  is,  to  various 
kinds  of  seeds,  as  of  many,  ofdiflerent 
kinds,  such  as  one  kind  for  the  promise, 
another  for  the  law,  etc.  ;  but  as  of 
one  kind,  And  to  thy  ki)id  of  seed 
which  is  Christ,  the  embodiment 
and  representative  of  his  kind,  who  is 
the  head  of  the  body.  This  quotation 
and  application  by  the  apostle  to 
Christ  has  been  much  criticised  as  rab- 
binical and  as  if  untrue  to  the  fact  that 


both  in  Hebrew  and  Greek  the  word 
seed  is  a  collective  noun,  used  in  the 
singular  of  one  kind  of  seed,  as,  for  ex- 
ample, of  wheat,  which  is  one  of  a 
class,  but  including  many  kernels,  aiid 
in  the  plural  of  diti'erent  kinds  or 
classes  of  seeds,  as  Avheat,  barley,  rye, 
etc.  But  Paul  and  his  readers  were  not 
ignorant  of  this  use  of  the  word  as  a 
collective  noun,  for  he  so  uses  it  in  ver. 
29 ;  Rom.  1  :  3,  etc.  The  form  of  the 
argument  is  doubtless  rabbinic,  but  this 
does  not  make  the  interpretation  any 
the  less  true.  Paul  emphasizes  the  fact 
that  only  one  kind  of  seed  is  spoken  of, 
which  applies  not  to  the  mere  literal 
descendants  of  Abraham,  but  to  his 
spiritual  children,  concerning  whom  it 
could  be  truly  said,  "  I  will  be  their 
God"  (Geu.  17:8).  God  indeed  prom- 
ised to  Abraham  an  innumerable  pos- 
terity, but  the  promises  were  appro- 
priated only  by  believing  Abraham,  by 
his  believing  descendants,  and  by  those 
of  like  faith.  (Comp.  Hom.  4 :  ii.  12.)  To 
such,  only  in  the  higher  and  truer  sense 
could  these  promises  be  made,  and  to 
them  they  would  only  be  made  as  they 
were  in  Christ,  or  exercising  that  faith 
which  really  rests  upon  and  unites 
them  to  him.  That  such  is  Paul's  in- 
terpretation appears  from  ver.  29,  "  And 
if  ye  be  Christ's,  then  are  ye  Abraham's 
seed  and  heirs  according  to  the  prom- 
ise." Paul,  indeed,  is  viewing  the  per- 
sonal Christ,  who  is  the  personal  Sav- 
iour of  believers  in  all  ages,  who  is 
emphatically  the  seed  of  the  woman 
(Gen.  3  :  15),  the  sccoud  Adam,  yet  at  the 
same  time  he  views  the  representative 
Christ,  who  is  the  head  of  the  one  line 
of  his  spiritual  people,  and  who  are 
united  in  him  as  one  body.  Still,  after 
all,  the  essential  idea  doubtless  is  :  The 
promises  to  Abraham  and  to  his  seed 
meet  their  true  ideal  fulfillment  only  in 
Christ.  (See  an  able  discussion  of  this 
passage  in  Dr.  Franklin  Johnson's 
"Quotations  of  the  New  Testament 
from  the  Old,"  pp.  260-269.) 

17.  The  argument  begun  in  verse  15 
is  resumed,  having  been  interrupted  by 
the  explanation   regarding  Abraham's 


88 


GALATIANS 


[Cm.  III. 


i/iat  the  covenant,  that  was  confirmed 
before  of  God  in  Christ,  the  law,  •■  whicli 
was  four  hundred  and  thirty  years 
after,  cannot  disannul,  'that  it  should 

18  make  the  promise  of  none  effect.  For 
if  the  inheritance  be  of  the  law,  it  is  no 
more  of  promise;  ''but  God  gave  it  to 
Abraham  by  promise. 

I'j  Wherefore  then  serre^/i  the  law?  Ut 
was  added  because  of  transgressions. 


a  covenant  before  ratified  by  God,  the 
law,  which  came  four  hundred  and 
thirty  years  after,  does  not  annul,  to 

18  make  the  promise  of  no  effect.  For  if 
the  inlieritance  is  from  law,  it  is  no 
more  from  promise  ;  but  God  has  freely 
given  it  to  Abraliam  through  promise. 

19  What  then  is  the  law  ?  It  was  added 
for  the  sake  of  the  transgressions,  un- 


h  Exod.  12  :  40.  41. 
k  Vcr. 


t  Ver.  21 ;  see  refs.  Xuui.  23  :  19 ;  Rom.  4  :  13,  14 ;  Heb.  6  :  13-18. 
I  John  15  :  22  ;  Rom.  7  :  7-13  ;  1  Tim.  1  :  9. 


seed.  And  this  I  say,  arguing  from 
human  affairs,  that  no  third  party  can 
set  aside  or  add  new  provisions  to  a 
covenant  between  two  parties.  In 
Christ  should  be  omitted,  according  to 
the  oldest  and  best  documents.  Trans- 
late: A  coretKott  confirmed,  or  rati- 
fied  before  the  giving  of  the  law,  by  God, 
the  law  which  wasToiir  hundred 
and  thirty  years  after  does  not  dis- 
annul, it  does  not  invalidate,  so  as 
to  make  the  promise,  fulfilled  in 
Christ,  of  none  ettect.  The  covenant 
was  ratified  by  its  repetition  to  Abraham 
and  by  oath  (Hcb.  e  :  n,  is ;  Geu.  12 :  a ;  15  :  is ; 
18:18;  22  :  16).  It  was  repeated  also  to 
Isaac  and  Jacob.  The  four  hundred  and 
thirty  years  have  given  much  trouble 
to  chronologists,  since  the  Hebrew  text 
as  we  now  have  it  gives  that  time  for 
the  sojourn  of  Israel  in  Egypt.  But  the 
Septuagint  version,  which  Paul  very 
generally  quotes,  in  Exod.  12  :  40,  reads, 
"  they  sojourned  in  the  land  of  Egypt 
and  in  the  land  of  Canaan  four  hundred 
and  thirty  years."  This  also  accords 
with  Josephus  and  the  Samaritan  text. 
Some,  however,  would  harmonize  this 
passage  with  the  current  Hebrew  text, 
by  regarding  the  close  of  the  patriarchal 
age  as  the  starting-point  of  the  apostle's 
reckoning,  since  the  iiroiuiscs  were  re- 
peated to  Isaac  and  Jacob.  But  Paul's 
argument  does  not  depend  on  any  pop- 
ular chronological  statement.  The  idea 
is  that  the  promise  which  involved  the 
principle  of  faitli  was  hundreds  of  years 
l)efore  the  law,  which  could  not  invali- 
date the  solemn  covenant  i)romise  to 
Abraham    and    extending    onward    to 

Christ.       (Comp.  uoteon  Acts  7  :  6.) 

18.  The  apostle  confirms  and  clinches 
the  argument:  For  if  the  inherit- 
ance, the  Messianic  blessings  of  sal- 
vation, be  of  the  law,  or,  from  the 
law,  if  we  entertain  such  a  supposi- 


tion, then  we  are  driven  to  the  conclu- 
sion, that  it  is  no  more  of  promise, 

implying  grace  and  faith.  The  faith- 
principle  and  the  law-principle  are  di- 
rectly opposed  to  each  other,  and  mu- 
tually exclusive.      (See  ou  ver.  11.)      But, 

so  far  from  the  inheritance  in  the  king- 
dom of  God  being  dependent  on  law, 
God  has  freely  given  it  to  Abraham 
by,  or,  through,  promise.  Thus,  as 
the  more  exact  rendering  of  the  passage 
brings  to  view,  the  inheritance  comes 
as  a  free  and  gracious  gift,  implying 
faith ;  and  the  perfect  tense  indicates 
its  permanent  and  continued  condition. 
On  "the  inheritance"  see  Heb.  11  :  8- 
10,  13-16. 

19.  It  might  well  be  asked,  If  the 
promise  is  wholly  independent  of  the 
law  and  extends  far  beyond  its  sphere, 
if  the  blessings  of  salvation  came 
through  the  covenant-promise  to  Abra- 
ham, rather  than  by  the  law,  what  was 
the  design  of  the  law?  what  good  pur- 
po.se  did  it  accomplish?  The  answer 
is  given  in  this  and  the  live  follow- 
ing verses,  showing  that  its  whole  scope 
and  purpose  was  preparatory  to  another 
and  higher  object.  M  herefore  then 
serveth  the  law?  or,  ichat  then  is  the 
laiv,  its  object  and  its  function?  Paul 
answers  by  stating  in  this  verse  why  the 
law  was  given,  how  it  was  given,  and 
how  long  as  a  system  it  was  to  continue. 
It  was  added,  snpciadded,  added  on 
to  the  promise,  because  of,  or,/c;-  the 
sake  of,  the  transgfressions  against 
it.  The  rendering  for  the  sake  of  is  the 
primary  meaning  of  the  orignal,  but  it 
"  seems  to  have  lost  this  force  iu  actual 
use  subsequently,  so  as  to  mean  simply 
because  of , on  account  of  "(J.  R.BoiSK). 
But  what  does  Paul  mean  by  "  because 
of"  or  "  for  the  sake  of  transgressions  "  ? 
Shall  we  say  with  Neander,  Olshausen, 
and  others, 'that  the  object  of  the  law  is 


Ch.  III.] 


GALATIAXS 


89 


till  ""the  seed  should  come  to  whom 
the  promise  was  made  ;  and  it  was  » or- 
dained by  augels  in  the  hand  ^of  a 


til  the  seed  should  come  to  whom  the 
promise  has  been  made  ;  having  been 
arranged  tiirough  angels,  by  tlie  hand 


Ver.  16.        n  Acts  7  :  53  ;  Heb.  2  ;  2. 


Exod.  20  ;  19-22  ;  Deut.  5  :  5,  22,  27,  31 ;  Job  9  :  33  ;  Acts  7  :  I 


to  check  and  restrain  transgressions? 
Or  with  Calvin,  EUicott,  and  others, 
that  it  is  to  give  men  a  clear  knowledge 
of  the  real  character  of  transgression  ? 
Or  with  Lightfoot,  Meyer,  and  others, 
tliat  its  design  is  to  reveal,  provoke,  and 
multiply  transgressions?  Tliere  appear 
to  be  elements  of  truth  in  all  of  these. 
For  consider  (1)  That  Paul  is  now 
speaking  in  the  conciliatory  spirit  of  a 

teacher  ("  Brethren,"  etc.,  ver.  15)  and  WOuld, 

therefore,  satisfy,  so  far  as  consistent,  the 
Jewish  conscience.  He  could  admit  the 
restraining  power  of  the  law,  but  that 
does  not  go  far  enough,  while  the  bold 
statement  that  its  object  was  to  increase 
transgression  would  only  increase  the 
difficulty  in  the  mind  of  the  honest  ob- 
jector. But  (2)  Paul's  chief  object  was 
to  show  the  design  of  the  law  in  its  re- 
lation to  the  promise  and  to  Christ,  as 
is  evident  from  the  discussion  that  fol- 
lows. It  must  have  been,  therefore, 
adapted  to  the  condition  of  the  Jewish 
race  and  to  the  spiritual  condition  of 
man,  and  preparatory  to  the  gospel. 
This  would  seem  to  require  elements 
from  the  second  and  third  view  above. 
And  (3)  it  will  help  us,  "if  we  reflect 
on  the  probable  moral  condition  of  the 
Israelites  as  they  left  Egypt,  after  gen- 
erations of  slavery,  debauched  as  tliey 
must  have  been,  and  with  ideas  of  right 
and  wrong  far  less  distinct  than  those 
of  their  ancestors,  Abraham,  Isaac,  and 
Jacob.  It  was  by  no  means  strange 
that  they  needed  new  and  clear  and  au- 
thoritative instruction  on  questions  of 
duty"  (J.  R.  Boise).  So  also  (4)  the 
apostle's  statement  elsewhere  on  this 
subject  will  help  us.  In  Rom.  4  :  15 
Paul  says,  "  Where  no  law  is,  there  is 
no  transgression,"  true,  indeed,  of  the 
law  written  upon  the  heart,  but  espe- 
cially so. of  the  Mosaic  law.  In  Rom. 
3  :  20,  he  says  that  "  through  the  law 
is  the  knowledge  of  sin";  and  in  1 
Cor.  15  :  56,  that  "  the  strength  of  sin 
is  the  law,"  the  law  becomes  the  power 
of  sin  in  revealing  God's  wrath  and  dis- 
pleasure against  the  transgressions  of 
his  requirements.  In  Rom.  5  :  20,  he 
says  that "  the  law  came  in  by  the  side  " 
(of  sin)  "  that  the  trespass"  (of  Adam) 


"might  abound"  in  additional  tres- 
passes, showing  the  necessity  and  pre- 
paring the  way  for  the  coming  Re- 
deemer"; "but  where  sin  abounded 
grace  did  much  more  abound."  And  in 
Rom.  7  :  12, 13,  that  "  the  commandment 
is  holy,  and  just,  and  good  "  ;  "  but  sin, 
that  it  might  be  shown  to  be  sin,  by 
working  death  to  me  through  that  wliich 
is  good  ;  that  through  the  commandment 
sin  might  become  exceedingly  sinful." 
From  a  comparison  of  these  considera- 
tions we  infer  that  the  purpose  for 
which  the  law  was  given  was  to  define 
sin  and  show  its  real  character,  putting 
a  restraint  upon  sin  and  checking  in 
some  measure  its  grosser  indulgences, 
but  moi-e  especially  to  bring  out  the  in- 
ward evil  nature  of  man  in  its  conflict 
with  the  positive  enactments  of  a  just 
and  holy  God,  so  as  to  to  produce  a  deep 
and  vivid  consciousness  of  sin  and  a  de- 
sire for  redemption.  Man  is  in  a  state 
of  sin.  Under  the  law  sin  becomes  ac- 
tual transgression.  The  law  was  in- 
deed helpful  to  the  promise  in  checking 
idolatry  and  many  evils  and  in  preserv- 
ing the  worship  of  God  till  the  coming 
of  Christ.  But  while  thus  helpful  to 
the  pious  and  true  seeker  after  God,  its 
effect  on  the  unrenewed  heart  was  to 
reveal  and  to  provoke  transgression,  to 
arouse  it  into  activity,  a_nd  bring  it  to 
a  point  where,  in  conscious  need  of  a 
Saviour,  it  could  be  seen,  felt,  and  for- 
saken. (See  Neander,  "  Planting  and 
Training,"  Am.  Ed.,  pp.  399,  400.) 

In  the  second  place,  the  law  was  a 
temporary  provision.  It  was  added,  im- 
plying its  supplementary  and  second- 
ary character,  till  the  seed  should 
come,  that  is,  Christ  (ver.  le),  to 
whom  the  promise  was  made, 
hath  been  made,  implying  the  continued 
and  abiding  character  of  the  promise. 
The  promise  was  thus  not  anulled,  but 
the  law  as  a  provisional  system  was  to 
continue  only  to  the  coming  of  Christ, 
and  all  that  was  distinctive  in  the  law 
was  to  pass  away  in  the  new  dispensa- 
tion. In  the  third  place,  its  inferior 
though  noble  character  is  intimated.  It 
was  ordained,  enjoined  and  deliv- 
ered, by  mea??sc»/ angels  in  the  hand 


90 


GALATIAXS 


[Ch.  III. 


20  mediator.  Now  a  mediator  is  not  a  me- 
diator of  one  ;  but  God  is  one. 

21  p  Is  tlie  law  tlien  ajj^ainst  the  promises 
of  God  ?  God  forbid  !  i  For  if  there  had 
been  a  law  given  which  could  have 
given  life,  verily  rigliteousuess  should 

22  have  been  by  the  law.  But  the  Scripture 
hath  concluded  'all  under  sin,  'that 


20  of  a  mediator.    Now  a  mediator  is  not 

21  a  mediator.of  one  :  but  God  is  one.  Is 
then  the  law  against  the  promises  of 
God?  Far  be  it!  For  if  a  law  had 
been  given  which  is  able  to  make 
alive,  truly  righteousness  would  have 

22  been  from  law.  But  the  Scripture 
shut  up  all  under  sin,  that  the  promise 


p  .Matt.  5  :  17-20 ;  Kom.  3  :  31. 


g  2  :  21  ;  Rom.  3  :  20. 
s  Rom.  4  :  11- 


See  refs.  Rom   3  :  9,  19,  23  ;  11  :  32. 


of  a  mediator,  between  God  and  the  j 
])eople  of  Israel,  evidently  Moses.  "  The 
Lord  our  God  made  a  covenant  with  us 
in  Horeb  .  .  .  I  stood  between  the  Lord 
and  you  at  that  time  "  (D«ut-  &  =  2, 5).  The 
agency  of  angels  in  the  giving  of  the 
law  is  not  mentioned  in  Exodus,  but  is 
indicated   in  Deut.  33  :  2  ;   Ps.  68  :  17 ; 
Acts  7  :  53,  note  ;  Heb.  2:2;  and  was  ] 
held  traditionally  by  the  Jews  ("Jose-  j 
phus'  Antiq.,"  XV.,  5,  3).    The  agency  | 
of  angels,  and  the  greatest  of  human 
lawgivers,  Moses,  as  mediator,  indica- 
ted the  greatness  of  the  law  (Heb.  12  :  is- 
29),  and  at  the  same  time  indicated  its 
inferiority  to  the  promise  which  was 
given  directly  by  God.    The  law  was  | 
given    mediately   through   angels   and  | 
Moses ;    the  promise  immediately  and  ' 
directly  to  Abraham    and    to  Christ. 
This  is  the  opposite  thought  here. 

20,  This  verse  has  given  interpreters 
great  difficulty,  arising  from  its  con- 
cise,  epigrammatic   character.     It  has 
received  more  interpretations  than  any 
other  in  tlie  New  Testament,  over  three 
hundred,  it  is  said,  in  all.     Schleier- 
macher  was  among  the  first  to  suggest 
the  true  view.     The  apostle,  in  the  pre-  j 
ceding  verse,  has  shown  that  the  law  j 
was  a  temporary  provision,  and  second-  ' 
ary  in  its  character,  and  now  he  con-  I 
tinues  to  indicate  its  inferiority  and  the 
superiority  of  the  promise.    A  media-  j 
tor  is  properly  one  who  is  a  medium  j 
of  communication  between  two  parties.  ! 
The  word  is  used  here  generally,  not  of 
any  one  particular  person,  but  as  be- 
longing to  a  class.     Paul  means  to  say,  ! 
Mediatorsare  not  employed  where  there  ' 
is  only  one  side  or  party.     The  office  of  j 
mediator  necessarily  supposes  two  par- 
ties, as  in  the  case  of  the  law  (ver.  19).  | 
God  is  to  be  taken  as  the  author  of  the  I 
promise.     He  is  so  presented  in  ver.  17,  I 
18,  and  this  is  the  most  natural  refer- 
ence here.  There  is  a  distinction,  there-  | 
fore,  between  the  law  gnen  through  a  I 


mediator  between  two  parties,  and  the 
promise  given  by  one  party,  God,  its 
author.  The  verse  may  be  rendered 
and  paraphrased:  Ao  mediator  can  be 
a  mediator  for  one  party,  but  there  must 
be  two  parties  as  in  case  of  the  law,  a 
contract  whose  conditions  must  be  ful- 
filled l)y  both  parties,  which  on  the  side 
of  man  was  impossible  (Rom.  8:3);  but 
God,  the  author  of  the  promise,  is  one, 
the  only  party  to  the  conditions,  and  is 
able  to  fulfill  them.  Hence  the  promise 
is  sure  to  believers  (Hum.  i  -.  le)  and  su- 
perior to  the  law.  The  transitoriness 
of  the  law  and  permanence  of  the  prom- 
ise is  also  implied.  The  former  might 
be  terminated  whenever  the  relations 
of  the  parties  might  require  it ;  but  the 
latter  proceeded  from  God  alone,  was 
absolute  and  unconditional,  and  ex- 
tended to  all  time. 

21.  Such  being  the  case,  the  law 
and  the  promise  standing  on  diflerent 
planes.  Is  the  law  then  against 
the  promises  of  God?  Is  it  antago- 
nistic to  the  promises?  God  forbid  ! 
Aivay  the  very  thought  of  it.  For  if 
there  had  been  a  law  given 
which  could  have  given  life, 
which  is  able  to  make  alive,  verily 
righteousness  nvuld  have  been  from 
law,  then  there  would  have  been  an- 
tagonism between  the  law  and  the 
promises,  then  spiritual  life  and  right- 
eousness might  be  attained  on  the 
ground  of  legal  merit,  which  the  prom- 
ises otter  as  the  free,  unmerited  gift  of 
God.  And  it  is  implied  that  it  is  not 
he,  the  apostle,  but  the  Judaizers,  who 
are  setting  the  law  and  the  promises  at 
variance.  And  such  an  assumption  of 
contrariety  is  contrary  to  Scripture 
(next  ver.se). 

22.  But,  so  far  from  the  law  being 
able  to  give  life,  the  Scripture,  such 
passages  as  Ps.  143  :  2;  Dcut.  27  :  26 ; 
and  those  quoted  in  Kom.  3:10-18; 
hath   concluded,  shut  up,  as  in  a 


Ch.  111.] 


GALATIANS 


91 


the  promise  by  faith  of  Jesus  Christ 
might  be  given  'to  them  that  believe. 

23  But  before  faith  came,  we  were  kept 
under  "the  law,  shut  up  unto  the  faith 

24  which  should  afterwards  be  revealed. 
Wherefore  ^  the  law  was  our  schoolmas- 
ter to  bring  us  unto  Chri.st,  ythat  we 

25  might  be  justified  by  faith.  But  after 
that  faith  is  come,  ^  we  are  no  longer  un- 


by  faith  in  Jesus  Christ  might  be  given 

23  to  those  who  believe.  But  before  faith 
came,  we  were  guarded  under  law,  shut 

24  up  to  the  faith  about  to  be  revealed.  So 
that  the  law  has  become  our  tutor, 
unto  Christ,  that  we  may  be  justified 

25  by  faith.    But  faith  having  come,  we 


t  Mark  16  :  16.  m  Rom.  7  :  7-9,  24,  25 ; 

y  2  .  16  ;  Acts  13  :  39. 


X  See  refs.  Rom.  10  :  i. 
zi  .1-6. 


prison;  all  under  sin,  holding  them 
there,  that  the  promise,  of  righteous- 
ness and  eternal  life,  by  faith,  by 
means  of  faith  in,  Jesus  Christ 
might  be  given  to  them  that  be- 
lieve. The  doctrine  of  justification 
by  faith  is  meant,  in  which  faith  is  the 
instrumental  and  Christ  the  merito- 
rious cause.  The  Scripture,  personified 
as  in  ver.  8,  meaning  the  Old  Testa- 
ment, shut  up  all  things  under  sin  by 
showing  that  all  are  sinners  and  under 
the  curse  of  the  law.  Afl  things,  the 
neuter  plural,  being  used  of  all  men 
collectively.  So  Meyer  and  others.  No- 
tice how  the  apostle  emphasizes  faith 
in  implied  contrast  to  "the  works" 
of  Judaizing  Christians  by  the  two 
phrases,  "by  faith"  and  "to  them 
that  believe." 

23.  Thus  far  Paul  has  been  showing 
IVIiy  then  the  laivf  its  purpose  and  its 
relation  to  the  promise.  In  this  verse 
and  the  next  he  answers  more  strictly, 
What  then  the  laivf  But  before 
faith  came,  before  the  coming  of  this 
faith,  the  gospel  whose  leading  charac- 
teristic is  believing.  We  Jews  were 
kept,  or,  guarded,  under  the  law 
(omit  the)  like  disobedient  slaves, 
shut  up  as  in  a  prison  (the  same  verb 
rendered  "hath  concluded"  in  ver. 
22),  unto,  or,  for,  the  faith  which 
should  afterwards  be  revealed 
in  the  gospel.  The  law  is  here  per- 
sonified and  represented  as  imprison- 
ing them  until  the  coming  of  the  de- 
liverance by  the  gospel  through  the 
exercise  of  faith.  All  the  law  could 
do  was  to  imprison  us,  and  this,  in  the 
divine  plan,  was  preparatory  and  look- 
ing to  the  gospel  method  of  justification 
by  faith  (next  verse). 

'24.  Wherefore  the  law  was  our 
schoolmaster  to  bring  us  unto 
Christ,  better,  so  that  the  kno  has  been 
our  tutor,  our  child-leader  and  trainer, 


luUo  Christ.  We  have  no  word  in 
English  which  exactly  corresponds  to 
the  word  naLhayoiy'o^  { jiaidagogos), 
from  which  comes  the  English  peda- 
gogue, and  here  rendered  schoolmas- 
ter. Among  the  Greeks  and  Romans 
the  name  was  applied  to  educated 
slaves,  to  whom  was  entrusted  the 
duty  of  supervising  the  life  and  mor- 
als of  boys  from  tender  age  to  man- 
hood, and  the  boys  were  never  allowed 
so  much  as  to  step  out  of  the  house 
without  them.  The  reference  here  is 
not  so  much  to  the  pedagogue  in  an- 
cient times  conducting  the  boy  to 
scliool  as  to  that  of  training  and  disci- 
plining him  for  the  duties  and  freedom 
of  manhood.  In  1  Cor.  4  :  15  the  name 
suggests  the  idea  of  severity,  and  the 
father's  training  and  discipline  are  im- 
plied as  milder  in  character.  So  the 
law  by  its  requirements  and  restrictions 
had  trained  and  disciplined  Jewish 
Christians,  leading  them  unto  Christ  ; 
it  had  pronounced  the  curse  of  con- 
demnation upon  them  and  taught  them 
by  experience  that  they  were  not,  and 
could  not  be,  accepted  of  God  by 
their  works ;  it  had  revealed  to  them 
their  lost  and  sinful  condition  (Rom. 
'7:"-i2),  and  leading  them  to  see  that 
their  only  hope  was  through  faith 
in  Jesus  Christ.  The  law  is  thus  a 
preparatory  trainer  and  is  di.sciplinary 
Christward,  in  order  that  we  might, 
better,  may,  be  justified  by  faith 
and  brought  into  the  full  liberty  of  son- 
ship  under  the  gospel  (next  two  verses). 
The  apostle,  while  showing  the  intent 
and  mission  of  the  law  under  the  divine 
plan,  brings  out  clearly  the  great  doc- 
trine of  justification  by  faith  and  of 
true  freedom  flowing  out  therefrom. 

25.  But  after  that  faith  is 
come  ;  this  faith,  or  this  believing, 
which  is  characteristic  of  the  gospel 
(ver.  23) J  having  come,\ve  (Jews)   are 


02 


GALATIANS 


[Ch.  III. 


•JO  der  a  schoolmaster  :  for  ye  "are  all  the 
children  of  God,  by  faith  in  Christ  Jesus. 

27  For  bas  many  of  you  as  have  been  bap- 
tized into  Christ  «have  put  on  Christ. 

28  <*  There  is  neither  Jew  nor  Greek,  there 
is  ueitlier  bond  nor  free,  there  is  neitiier 
male  nor  female :  for  ye  are  all  ^one  in 


26  are  no  longer  under  a  tutor.  For  ye  are 
all  sons  of  God  throut^h  faith  in  Christ 

27  Jesus.    For  all  ye  who  were  baptized 

28  into  Christ,  did  put  on  Christ.  There  is 
neither  Jew  nor  Greek,  there  is  neither 
bond  nor  free,  there  is  no  male  and 
female ;  for  ye  are  all  one  in  Christ  Je- 


a  John  1  :  12  ;  Rom.  8  :  14-17  ;  1  John  3:1,2. 
d  5  :  6;  Rom.  10  ■  12  ;  1  Cor.  12  :  13. 


b  Rom.  6:3.  c  See  refs.  Rom.  13  ;  14. 

e  John  11  :  52  ;  17  :  20,  21  ;  Eph.  2  :  13-22. 


no  longer  under  a  schoolmaster, 

a  tutor,  or  child-trainer.  The  law  has 
answered  its  purpose  in  preparing  us 
for  justification  by  faith  in  the  gospel. 
In  believing,  we  have  come  forth  from 
its  tutorial  training  and  discipline  into 
the  freedom  of  the  gospel.  Why  and 
how  is  told  us  in  the  ne.xt  verse. 

26.  From  this  to  the  end  of  the  chap- 
ter Paul  dwells  upon  the  sonship  and 
oneness  of  l)elievers  in  Christ.  Notice 
that  he  changes  from  the  first  person, 
7ve,  to  the  second  person,  ye.  He  had 
associated  himself  with  them  in  his 
argument,  but  now  in  his  application 
ln'  tniphasizes  their  personal  relation  to 
God  through  faith  in  Christ.  So  also 
with  the  Jew  he  had  used  the  first  pei'- 
son,  and  now  with  both  Jew  and  Gen- 
tile he  u.ses  the  second  person.  You 
are  no  longer  under  a  tutor  a.iu\  children 
under  age,  For  ye  are  all,  Jews  and 
Gentiles,  the  children,  rather,  the 
sons,  of  God  by  faith  in  Christ  Je- 
sus.   (Comp.  John  1  :  12  ;    Rom.  8  :  14,  15. )    The 

emphatic  words  are  sons  and  all.  Under 
the  law  is  bondage,  and  the  fact  that 
they  were  sons  was  a  proof  of  their  free- 
dom, no  longer  as  children  under  the 
tutelage  of  the  law.  The  root  and  ground 
of  their  sonship  are  in  Christ,  but  in- 
strumentally  through  believing  (Kph. 
1:13).  Faith  is  brought  prominently 
to  view  in  implied  contrast  to  the  works 
of  the  law. 

27.  The  apostle  confirms,  by  their 
baptism,  the  statement  that  all  be- 
lievers are  sons  of  God.  He  had  just 
said  that  "all  ye  are  the  sons  of  God 
through  faith,"  a  faith  professed  in 
baptism;  For  as  many  of  you 
(equivalent  to  For  all  of  you)  as 
have  been,  rather,  who  urre,  bap- 
tized into  Christ,  professing  thereby 
your  faith  in  him,  have,  rather,  did, 
put  on  Christ  at  your  baptism,  you 
did,  in  that  very  act,  clothe  yourselves 
publicly,  as  it  were,  with  Clirist ;  you 
professed  your.selves  Christians,  united 


I  to  Christ.  Their  baptism  implied  the 
i  exercise  of  faith,  and  their  being  clothed 
with  Christ  implied  and  represente<l 
their  new  life  after  the  likeness  of 
Christ  (Rom.  13  :  u).  The  apostle  is  ad- 
dressing those  whom  he  regards  as  true 
believers,  and  thus  he  regards  faith  and 
baptism  united ;  the  faith  instrument- 
ally  producing  sonship  in  Christ,  and 
baptism  symbolizing  and  publicly  de- 
claring the  fact.  (Comp.  Rom.  6:3.)  Faith 
is  the  primary  fact  (ver.  26),  the  ex- 
pression of  it  and  of  a  new  life  by  bap- 
tism the  .secondary  fact.  In  baptism 
they  solemnized  their  union  with  Christ. 
Notice  also  that  faith  and  baptism  are 
regarded  as  personal,  voluntary  acts, 
both  of  which  exclude  infant  baptism. 
The  figure  of  putting  on  Christ  is 
thought  by  some  to  be  taken  from  the 
j  change  and  putting  on  of  garments  at 
j  baptism.  (Comp.  Coi.  s  :  9,  10.)  Christ  is  so 
put  on  as  to  resemble  him  in  spirit, 
j  character,  and  life.  Externally,  and  as 
an  act  of  obedience,  baptism  is  needful 
in  imitating  him  in  the  fulfilling  of  all 
righteousness  (Matt.  3  :  is). 

28.  In  this  new  condition  of  sonship 
and  freedom,  growing  out  of  their  com- 
mon relation  to  Christ,  there  is  a  spirit- 
ual union  deeper  than  that  of  race,  social 
distinction,  or  sex.  There  is  neither 
Jew  nor  Greek,  there  is  no  possi- 
ble room  for  such  a  distinction  in  this 
case,  equivalent  to.  There  can  be  neither 
Jeio  nor  Greek,  etc.  Notice  of  the  po- 
litical and  social  conditions  that  they 
have  neither  and  nor,  but  that  the  two 
sexes,  according  to  the  original,  are 
joined  with  and,  indicating  a  oneness 
and  permanence  of  relation  ditlering 
from  the  others:  There  is,  or  there  ca)i 
be,  no  vKile  and  female.  All  is  em- 
phatic. Render,  For  all  ye  are  one 
in  Christ,  one  person  in  him,  "one 
new  man"  (Kpu.  2:i5),  "one  body  in 
Christ  "  (Rom.  12  :  5),  "  For  in  one  Spirit 
we  were  all  baptized  into  one  body, 
whether  Jews  or  Greeks,  whether  bond 


Cii.  III.] 


GALATIANS 


93 


29  Christ  Jesus.  And  Hf  j-e  be  Christ's, 
then  are  j'e  Abraham's  seed,  and  s  heirs 
according  to  the  promise. 


29  sus.  And  if  j'e  are  Christ's,  then  are 
ye  Abraham's  seed,  heirs  according  to 
the  promise. 


/Ver.  7,  16;  Rom.  9:7;  Heb.  11  :  18. 


9* 


28  ;  Rom.  8  :  17  ;  Eph.  3  :  6. 


or  free  "  (i  Cor.  12  :  13).  In  virtue  of  their 
fellowship  of  life  with  Christ  they  are 
viewed  as  one  moral,  spiritual  person, 
which  fact  was  recognized,  declared, 
and  symbolized  in  their  baptism.  Com- 
pare the  expression,  "  your  life  is  hid 
with  Christ  in  God  "  (coi.  3  :  3). 

29.  And  if  ye  be,  rather,  are 
Christ's,  if  ye  belong  to  him  who  is 
pre-eminently  the  seed  of  Abraham, 
then  are  ye  Abraham's  seed,  and 
heirs,  sons  of  God  and  joint  heirs  with 
Christ,  according  to  promise,  in 
contrast  to  the  law.  Thus  the  apostle 
reaches  a  triumphant  climax.  He  has 
established  the  great  truth  asserted  in 
verse  7,  that  believers  are  the  true  chil- 
dren of  Abraham,  entitled  to  the  Mes- 
sianic blessing  by  promise  as  against 
inheritance  by  law.  "  By  twenty-two 
verses  of  the  deepest,  most  varied,  and 
most  comprehensive  reasoning  that  ex- 
ists in  the  whole  compass  of  the  great 
apostle's  writing"  (Ellicott)  Paul 
establishes  his  position. 

Practical  Remarks. 

1.  To  know  Christ  and  then  turn  away 
from  him  is  foolish,  amazing,  and  dan- 
gerous (ver.  1-4  ;  1:6;  Heb.  6  :  4-6). 

2.  Christian  experience  bears  witness 
to  the  fact  that  there  is  no  other  way  to 
be  saved  but  through  Jesus  Christ  (ver. 
2-5;  Acts  4  :  10-12). 

3.  Mere  outward  forms  and  ritualistic 
observances  can  neither  build  true  Chris- 
tian character,  nor  perfect  Christian  life 
(ver.  3  ;  Col.  2  :  20-23  ;  2  Tim.  3  :  5). 

4.  Since  salvation  is  through  faith  in 
Jesus  Christ,  no  suffering  incurred  be- 
cause of  fidelity  to  him,  will  be  in  vain 
(ver.  4;  1  Cor.  ]5  ;  18, 19,  29,  32;  Heb.  11). 

5.  The  presence  and  influence  of  the 
Holy  Spirit  among  Christians  furnish  evi- 
dence to  the  truth  of  the  gospel  (ver.  2,  5  ; 
Acts  11  :  17). 

6.  The  salvation  of  Abraham  by  faith 
shows  that  the  law  was  not  intended  to 
furnish  a  basis  of  justification  (ver.  6.  17  ; 
Rom.  4:]-.5). 

7.  Faith    is   an  essential    condition  of 


righteousness,  an  essential  feature  of 
divine  sonship,  and  an  essential  element 
in  a  true  Christian  life  (ver.  7,  9,  11 ;  Heb. 
11  :6,  13-16). 

8.  The  gospel  principle  of  salvation 
through  faith  has  been  the  only  practical 
way  of  justification  in  all  ages  (ver.  8; 
Isa.  49  :  6 ;  61  :  1-3 :  Heb.  11  :  7,  13-16). 

9.  The  sinner,  by  nature  and  deed,  is  a 
slave  to  sin.  The  law  intensifies  his  bond- 
age by  its  requirements  and  curse  (ver. 
10;  James  2  :  10). 

10.  The  law  in  itself  is  not  a  promoter 
of  sin;  it  is  the  sin  within  us  that  is 
aroused  by  its  holy  requirements  (ver.  10, 
19;  Rom.  7  ;  9-17). 

11.  Faith  is  not  an  arbitrary  condition 
to  salvation.  Faith  and  spiritual  life  are 
inseparable.  There  can  be  no  true  spirit- 
ual life  without  faith,  and  no  true  faith 
in  Christ  without  spiritual  life  (ver.  11; 
2  :  20;  Heb.  11  :  6  ;  John  20  ;  31). 

12.  Faith  and  works  are  antagonistic  as 
means  of  justification,  but  they  unite  in 
the  practical  working  out  of  our  salvation 
(ver.  12;  2  :  IG  ;  Phil.  2  :  12,  13). 

13.  Christ  suffered  for  us  vicariously  in 
our  place,  not  that  he  endured  the  exact 
penalty  or  curse  for  our  sins,  but  rather  a 
substitute  for  that  penalty  (ver.  13  ;  2  Cor. 
5;  21). 

14.  Christ's  atonement  had  reference  to 
all,  so  that  the  blessings  of  the  gospel 
might  be  offered  to  all  (ver.  14  ;  1  John 
2;  2). 

15.  The  promises  to  Abraham  and  to  his 
seed  were  absolute  and  complete,  and  in 
their  nature  inviolate  (ver.  15, 17 ;  2  Peter 
1  :4). 

16.  All  of  God's  promises  of  salvation  to 
the  human  race  center  in  Christ,  and 
none  are  fulfilled  apart  from  Christ  (ver. 
16;  2  Cor.  1  ;  20). 

17.  God  does  not  contradict  himself,  nor 
are  his  promises  at  different  times  and  in 
different  dispensations  inconsistent  with 
one  another  (ver.  17;  2  Tim.  2  :  2,  13 ;  2 
Peter  3  :10;  Mai.  3:6). 

18.  The  law  was  not  designed  to  change 


94 


GALATIANS 


[Ch.  IV 


Salvation  byjaith  and  gospel  liberty. 

4      NOW  I  say,  T/uit  the  heir,  as  long  as 
he  is  a  child,  differeth  iiothiug  from  a 


4      NOW  I  say,  as  long  as  the  heir  is  a 
child,  hediffers  in  nothing  from  a  serv- 


the  covenant  previously  given  to  Abra- 
ham nor  to  alter  its  conditions,  but  to 
lead  men  to  comply  with  them  and  obtain 
its  blessings  (ver.  18;  Kom.  A  :  I'J-IG). 

li).  The  law  was  an  important  and  neces- 
sary arrangement,  and  served  a  great  and 
an  important  end  in  the  religious  history 
of  mankind  (ver.  19 ;  1  Tim.  1:9;  Heb. 
10:1). 

20.  As  parts  in  the  divine  economy  the 
gospel  is  superior  to  the  law  in  its  scope, 
nature,  and  glory  (ver.  20;  Heb.  8  :  8-12; 
10  :  15-17). 

21.  The  law  and  gospel  are  parts  of  one 
divine  plan,  and  are  in  harmony  with 
each  other  (ver.  20,  21 ;  Rom.  3  :  31). 

22.  We  need  first  to  be  taught  that  we 
are  sinners,  and  in  need  of  a  better  right- 
eousness than  our  own,  before  we  will  ac- 
cept Christ  and  his  righteousness  (ver.  22 ; 
Rom.  10  :  1-4). 

23.  The  law  was,  and  still  is,  designed 
to  teach  men  that  they  are  sinners,  and 
that  the  only  way  of  salvation  is  by  faith 
(ver.  23  :  Rom.  3  :  27-30 ;  7  :  8). 

24.  It  is  still  necessary  to  preach  the  law 
preparatory  to  receiving  the  pardon  and 
blessings  of  the  go=pel  (ver.  24  ;  Rom.  7  : 
13:  ITim.  1  :  8-11). 

Zi.  Christians  are  not  under  the  bond- 
age and  servitude  of  the  law,  but  are  free 
men  in  Christ  Jesus  (ver.  2.5  :  Rom.  8  : 1-4). 

26.  Christians  under  the  gospel  enjoy 
the  freedom  and  privileges  of  the  sons  of 
God.  Their  freedom,  however,  is  not 
license,  but  holy  and  filial,  faithful  to 
God  and  the  truth  (ver.  26;  Rom.  7:6: 
S  :  1.5-17). 

27.  Baptism  is  a  believer's  consecration 
to.  and  profession  of.  Christ.  In  it  he  ex- 
ercises an  intelligent  faith,  and  volun- 
tarily and  publicly  puts  on  the  garb  of 
Christ  (ver.  27:  Rom.  6:  3.  4:  Matt.  28:19). 

28.  Christians  stand  on  a  level  before 
God.  and  enjoy  his  favors  without  regard 
to  distinction  of  age,  sex,  or  social  condi- 
tions (ver.  28 ;  John  17  :  20.  21 :  Eph.  2  :  13. 
19). 

29.  The  Christian  has  the  high  honor  of 
being  one  with  Christ,  and  an  heir  to  the 


promises  of  God.  This  has  come,  not  by 
natural  descent,  or  through  goodness  and 
merit  of  his  own,  but  through  the  grace 
of  God  and  for  the  sake  of  Jesus  Christ. 
The  promises  of  God  and  the  spiritual 
blessings  of  Abraham  are  his  (ver.  29; 
Rom.  8  :  19,  28,  37-39 :  1  Cor.  3  :  22,  23). 

CHAPTER  IV. 

In  this  chapter  Paul  continues  his 
doctrinal  discussion,  illustrating  and 
enforcing  upon  the  Galatians  their  in- 
dependence of  the  Mosaic  system  and 
their  freedom  as  sons.  Under  the  law 
they  were  minors;  but  now  under  the 
gospel  they  are  sons  of  full  age  (ver.  1-7). 
Yet  to  the  former  state  of  tutelage  and 
bondage  the  Galatians  seeiu  to  be  re- 
turning (ver.  &-11).  The  apostle  ear- 
nestly and  tenderly  entreats  them  to 
returii  and  again  occupy  with  him  the 
true  Christian  position  (ver.  12-20).  He 
concludes  his  argument  l)y  using  Hagar 
and  Sarah  as  types  of  the  law  and  gos- 
pel (ver.  21-31). 

1-7.  Christians  not  minors,  but 
SONS  AND  HEIRS  OF  GoD.  Paul  il- 
lustrates their  legal  position  under  the 
law  (having  special  reference  to  Jew- 
ish Christians)  by  a  figure  of  an  heir 
under  age  (ver.  1-3),  -who  by  the  coming 
and  redemption  of  Christ  are  advanced 
to  the  condition  of  sons  and  heirs  of 
God  (ver.  4. 5) ;  and  because  they  are 
sons,  God  sent  forth  his  witnessing 
Spirit  into  their  hearts.  AVherefore  the 
believer  is  no  longer  a  servant,  but  a 
son,  an  heir  through  the  grace  of  God 

(ver.  6,  7). 

1.  The  mention  of  "heirs"  at  the 
end  of  the  preceding  chapter  suggests 
an  illustration  from  the  dillVrence  of 
conditions  of  an  heir  under  age  and  of 
age.  Now  I  sav,  now  tin's  is  ichat  I 
mean  (3  i7),  the  heir,  as  long  as  he 
is  a  child,  literally,  an  infant,  here 
used  as  a  legal  term  to  designate  a 
minor,  differeth  nothing:  from  a 
servant,  a  hond-.^enrmt  or  shur,  not 
being  able  to  hold  property  in  his  own 
name,  and  sub.iect  to  a  certain  kind  of 
bondage  (next" verse),  though  he  be, 
?.s',  lord  of  all,  the  future  proprietor 


Cii.  IV.] 


GALATIANS 


95 


2  servant,  thoucrh  he  be  lord  of  all ;  but 
is  under  tutors  and  governors  until  the 

3  time  appointed  of  the  father.  Even  so 
we,  when  we  were  children,  ''  were  in 
bondage  under   the   elements  of  the 


2  ant  though  he  is  lord  of  all ;  but  is 
under  guardians  and  stewards,  until 

3  the  time  appointed  by  the  father.  So 
also  we,  wlien  we  were  children,  were 
held  in  bondage  under  the  rudiments 


hb:l:  Heb.  9  ;  10. 


and  master  of  all  the  property,  (comp. 
John  8  :  35.)  Whether  Paul  refers  to 
Jewish,  Ronjan,  or  Galatian  law,  is 
doubtful.  His  language,  however,  rep- 
resents what  was  generally  true  of 
minors  according  to  different  codes. 
"The  minor  was  in  much  the  same 
position  as  the  slave.  He  could  not  per- 
form any  act  except  through  his  legal 
representative"  (Lightfoot).  The 
future  responsible  person  in  this  case  j 
was  termed  in  Attic  law  loi^d.  Pro- 
spectively he  differed  from  the  slave  in 
that  he  was  to  be  "  lord  of  all,"  which 
the  slave  could  not  be. 

2.  But  is  under  tutors,  better, 
overseers  or  guardians,  persons  hav- 
ing the  care  and  tutelage  of  children,  ' 
whether  the  father  is  living  or  dead; 
and  governors,  rather,  steu^n-ds  or 
managers  of  property,  whose  duty  it 
was  to  care  for  the  receipts  and  expend- 
itures, and  to  deal  out  the  proper  por- 
tion to  those  under  them.  The  steward 
was  usually  a  freedman  or  a  superior, 

educated    slave    (l-uke    12  :  42  ;    le  :  1,    note). 

Compare  the  pedagogue  (3  =  21),  who 
had  the  charge  of  the  entire  training  of 
the  boy.  The  overseers  of  the  children 
and  the  managers  of  their  property 
continued  to  exercise  their  duties  un- 
til the  time  appointed  by  the 
father,  when  they  should  enjoy  tlie 
privileges  and  freedom  of  full-grown 
men,  both  as  to  their  persons  and 
property.  The  time  when  boys  reached 
their  majority  was  fixed  by  both  Jewi.sh 
and  Roman  law.  Some  think  that 
the  father  had  special  and  exceptional 
power  under  the  Galatian  colonial  law, 
but  this  is  uncertain.  Under  Roman 
law  the  boy  ended  his  childhood  at 
seven,  and  entered  upon  his  full  age  at 
twenty-five.  The  father  was  limited  to 
that  age,  although  he  could  grant  him 
his  full  freedom  earlier.  Alore  exact 
information  regarding  the  customs  to  j 
which  Paul  refers  would  doul)tless  ! 
throw  light  here.  But  probably  the  | 
apostle  had  not  so  much  in  mind  the  i 
legal  age  of  majority,  as  he  had  the  I 
time  at  which  the   father  had   deter-  I 


mined  as  the  end  of  his  general  tutelage 
and  supervision.  The  question  also  has 
been  asked,  whether  Paul  conceived  of 
the  father  as  living  or  dead.  The  con- 
cei)tiou  seems  to  be  rather  of  him  as 
living.  Yet  the  question  is  of  no  im- 
portance to  Paul's  argument,  since  he 
is  especially  speaking  of  the  son,  and 
only  generally  and  incidentally  of  the 
father. 

3.  The  apostle  applies  the  illustra- 
tion :  Even  so  we,  when  we,  espe- 
cially Jews  but  not  excluding  Gentiles, 
were  children,  minors,  in  our  pupil- 
age, religiously  were  in  bondage, 
nrre  kept  or  held  in  bondage,  under 
the  elements  of  imperfect  and  pre- 
paratory religious  training  and  observ- 
ances, the  rudiments  of  the  world. 
By  the  use  of  u-e,  Paul  doubtless  had 
the  Jews  primarily  in  his  mind,  yet  not 
exclusively,  for  the  expression,  rudi- 
tnents  of  the  wor/d,  suggests  a  broader 
application,  and  the  Gentiles  are  put  in 
the  same  category  in  verse  8.  The  word 
elements  means  any  first  things,  or 
principles.  In  Heb.  5  :"l2,  it  is  applied 
to  the  rudiments  of  the  Christian  doc- 
trine, such  as  are  taught  to  children. 
In  Col.  2  :  8,  20,  it  is  associated  with 
philosophy,  vain  deceit,  and  the  tradi- 
tions of  men,  and  applied  also  to  ascetic 
rules  and  practices.  In  this  verse  it 
appears  to  mean  an  elementary  teach- 
ing, the  rudiine)its  of  knowledge,  such 
as  might  be  expected  of  and  suited  to 
children  still  under  subjection.  The 
words,  of  the  tcorld,  suggest  the 
outward  and  visible  fonns  and  cere- 
monies suited  to  the  imperfect  state 
of  knowledge  before  the  coming  of 
Christ.  Special  reference  is  had  to 
their  state  and  condition  as  Jews  be- 
fore the  revelation  of  the  gospel,  and  to 
the  ritual  and  ceremonial  observances 
which  were  of  the  world,  transitory, 
weak,  and  poor,  of  which  knowledge 
and  state  the  Gentiles  also  partook  (ver. 
9).  Both  Jews  and  Gentiles  were  under 
law  ;  the  former  under  the  ^losaic  law, 
the  latter  under  the  law  revealed  in 
nature  and  providence  and  written  in 


96 


GALATIANS 


[c'li.  IV. 


4  world:  but  'when  the  fulness  of  the 
time  was  come,  ^God  sent  forth  his 

.")  Son, '  made  ■"  of  a  woman,  °  made  under 
the  law,  °  to  redeem  them  that  were  un- 
der the  law,  p  that  we  might  receive  the 

6  adoption  of  sous.    And  because  ye  are 


4  of  the  world.  But  when  the  fullness  of 
the  time  came.  Cod  sent  forth  his  Son, 

5  born  of  a  woman,  born  under  law,  that 
he  might  redeem  those  under  law,  that 
we  might  receive  the  adoption  of  sons. 


i  Gen.  49  :  10 ;  see  refs.  Mark  1  :  15  ;  Rom.  5:6;  1  Tim.  2:6.  k  John  3  :  16,  17  ;  8  :  42. 

I  John  1:14;  Phil.  2:7.         m  See  refs.  Gen.  3  :  15 ;  Luke  2:7;  Rom.  1:3.         n  Matt.  5  :  17  ;  Luke  2  :  21-27. 

0  3  :  13 ;  see  refs.  Matt.  20  :  28  ;  Hcb.  9  :  12.  p  See  refs.  3  :  26. 


their  hearts  (Rom.  i :  i9,  20)  ;  so  both  Jews  I 
and  Gentiles  were  in  a  state  of  greater 
or  less  rudiuiental  religious  knowledge, 
and  of  preparatory  training  for  the  ad- 
vent of  the  gospel. 

4.  But  Avheii  the  fulness  of  the 
time  was  come,  answering  to  "time 
appointed  by  the  Father  "  (ver.  2)^  ivhen 
the  completiun  of  the  world's  minority 
and  the  pre-Messianic  tiiae  appointed  j 
by  God  ccune,  Clod  sent  forth  his  1 
Hon,  from  himself  (Joi'"  1 : 1 ;  He*,.  1  :  s), 
made,  rather,  burn,  of  a  woman,  in- 
dicating his  humiliation  and  his  real  ! 
humanity,  and  his  entering  it  in  a 
human  manner,  made,  rather,  born, 
under  the  law,  being  in  all  respects 
an  Israelite.  The  last  phrase  more 
exactly  is,  born  nmhr  law,  and  while 
used  with  special  reference  to  the  Mo- 
saic law,  as  the  highest  form  and  rev- 
elation of  law,  extends  to  all  forms  and 
revelations  of  law  in  creation,  provi- 
dence, and  the  human  conscience. 
Thus  Christ,  while  bearing  the  full 
natural  relation  as  an  Israelite,  bore 
a  relation  both  as  to  birth  and  law  to 
the  whole  human   race.     He  was  the 

seed  of  the  woman  (Ocu.  3  :  15  ;   Luke  3  :  38) 

and  the  seed  of  Abraham   (Gen.  22  :  is; 

Matt.  1:1). 

The  coming  of  Christ  was  at  the  com- 
pletion of  the  preparation  in  the  re- 
ligious condition  of  the  race.  All  things 
were  ripe  for  his  advent  {'^  ■  '9.  24;  Rom. 
5  :  20,  21 ).  "  Through  heathenism  came 
a  knowledge  of  the  wants  and  helpless- 
ness of  the  race;  through  Judaism  a 
distinct  annunciation  of  a  coming  De- 
liverer, and  of  hopeless  condemnation 
without  that  Deliverer's  aid.  The  office 
of  heathenism  was  acconii)lished  by 
the  unaided  powers  of  man;  that  of 
Judaism,  l)y  a  many-sided  and  super- 
natural enforcement  of  Law"  (E.  G. 
Robinson,  "Theol.,"  p.  1S4).  The  full- 
ness of  human  need  had  not  only  come, 
l)Ut  al.so  of  historical  preparation.  The 
^Macedonian  and  Roman  concjuests,  the 


prevalence  of  the  Greek  language  and 
the  use  of  the  Septuagint  version  of  the 
Old  Testament,  the  dispersion  of  the 
Jews  and  the  synagogue  everywhere, 
the  sceptre  dejiarting  from  Judah,  and 
Rome  emerging  from  republican  isola- 
tion into  universal  imperialism,  Jeru- 
salem still  standing  and  the  temple  and 
its  rites  still  existing,  all  these  pre- 
pared the  way  for  Christ's  mission  to 
Israel  and  for  the  spread  of  the  gospel 
in  the  Gentile  world.  No  age  before 
or  after  was  so  fitting.  The  appointed 
hour  then  struck.  The  expression  God 
sent  forth,  or  atcay,  his  Son  implies 

his  pre-existence.  (Comp.  Rom.  8  :  3;  2  Cor. 
8:9;    Phil.  2  :  5-7.)        Paul    SpCaks   llCrC   of 

Christ's  incarnation,  and  while  he  does 
not  mention  his  miraculous  birth,  his 
language  is  perfectly  consistent  with  it, 
5.  The  object  for  which  God  sent 
forth  his  Son.  In  order  that  he  might 
redeem,  purchase  or  ransom,  them 
that  Avere  under  the  law  (omit 
the,  simply  them  under  latv,  see  note 
on  preceding  verse),  that  we,  all  be- 
lievers, Jews  and  Gentiles,  might  re- 
ceive the  adoption  of  sons.  Hav- 
ing taken  our  nature  under  the  law,  he 
fullilled  all  of  its  requirements,  was  un- 
der the  curse,  and  i)urchased  redemp- 
tion for  us  both  from  it  and  the  bond- 
age which  followed  it.  This  applies  to 
those  under  the  Mosaic  law,  the  high- 
est of  all  laws.  But  since  all  men  are 
under  God's  law,  to  a  greater  or  less 
extent,  it  also  applies  to  them  ;  for  the 
greater  includes  the  less.  Christ  be- 
I  came  the  Head  and  representative  of 
the  race,  pre-eminently  the  Son  of  Man 
and  "the  first-born  from  the  dead" 
(Col.  1  :  18).  Taking  our  place  he  re- 
I  deemed  us,  in  order  that  we  might  re- 
j  ceive  from  him  the  adoption  of  sons 
and  be  conformed  to  his  image;  and 
so   he   became   "the   first-born   among 

I  many  brethren  "  (Rom.  S  :  29.  See  note  on 
i  3  :  13). 

I      The   verb   receive   is  literally  to  re- 


Ch.  IV.] 


GALATIANS 


97 


sons,  God  hath  sent  forth  <i  the  Spirit 
of  his  Son  into  your  hearts,  crying,  Ab- 
7  ba.  Father.  ^Vherefore  thou  art  no 
more  a  servant,  but  a  son;  "^and  if  a 
son,  then  an  heir  of  God  tlirough  Christ. 


6  And  because  ye  are  sons,  God  sent  forth 
the  Spirit  of 'his  Son  into  our  hearts, 

7  crying,  Abba,  Father.  So  that  thou  art 
no  longer  a  servant,  but  a  son  ;  and  if 
a  son,  also  an  heir  tlirough  God. 


3  Rom.  5:5;  8  :  9,  15- 


ceive  back,  or  from.  Some  understand 
that  we  receive  back  what  was  lost  in 
Adam.  But  we  receive  more  than  Avas 
lost.  Besides,  it  is  not  sonship,  but 
adoption,  which  Paul  says  we  receive. 
Others  say  that  we  receive  back  what 
is  due  or  destined,  namely,  the  adop- 
tion promised  to  believers.  It  was, 
however,  "the  inheritance"  that  was 
promised  (Gai.  3-  i8),  although  this  im- 
plied heirship  and  adoption.  It  seems 
to  me  that  Paul  uses  the  word  with  the 
general  idea  of  receiving  from,  and 
implying  that  we  receive  from  God 
through  Jesus  Christ  the  adoption. 
Compare  the  same  verb  in  Luke  18  :  30 ; 
16  :  25.  The  phrase,  the  adoption  of 
sons,  is  a  single  word  in  the  original, 
and  means  that  we  are  received  into  the 
place,  relation,  and  privileges  of  sons. 
The  idea  of  the  adoption  of  restored 
sinners  as  sons  is  clearly  expressed  in 
the  New  Testament  (Joha  i  :  12 ;  1  joim  3  : 
1),  and  is  a  favorite  thought  with  Paul 

(Rom.  8  :  15,  23  ;    9:4;    Eph.  1:5).    It  waS  UOt 

entirely  foreign  to  the  Old  Testament 
(Deut.  14  :  1),  although  the  devout  Israel- 
ite regarded  himself  rather  as  a  servant 
than  a  son  of  God.  Compare  the  words 
of  Jesus  to  his  disciples:  "No  longer 
do  I  call  you  servants"  (John  i5  :  15). 
There  is  no  word  in  the  Old  Testament 
equivalent  to  adoption  in  the  New.  The 
Jews  did  not  practise  it,  as  it  would 
have  been  inconsistent  with  the  Mosaic 
law  regarding  the  inheritance  of  prop- 
erty.   The   instances   sometimes   cited 

(Gen.  15  :  3  ;   16  :  2  ;    30  :  5-9)  are  UOt  properly 

cases  of  adoption.  Paul  doubtless  de- 
rives his  thought  from  the  custom  of 
adoption  as  it  then  existed  among  the 
Greeks  and  Romans,  especially  the  lat- 
ter. 

6.  Believers  have  the  nature  of  sons, 
and  the  fact  of  their  adoption  and  actual 
sonship  is  witnessed  by  the  Holy  Spirit. 
And  because  ye,'  both  Jews  and 
Gentiles,  are  sons,  no  longer  in  bon- 
dage under  the  law,  God  sent  (omit 
hath)  the  Spirit  of  his  Son  into 
your  hearts,  at  your  conversion, 
crying,  fervently  and   affectionately. 


Abba,  the  Aramaic  word  for  Father, 
a  word  used  from  childhood  and  ex- 
pressive of  deep  love  and  confidence. 
Compare  its  use  in  Mark  14  :  3(3  and 
Rom.  8  :  15.  "There  is  a  very  clear 
allusion  to  the  privilege  of  adopted 
slaves  to  address  their  former  master 
by  the  endearing  title  of  Abba,  or 
Father.  Seldon  has  shown  that  slaves 
were  not  allowed  to  use  this  word  in 
addressing  the  master  of  the  family  to 
which  they  belonged"  (ALEXANDER 
KiTTO).  Crying,  a  strong  word  used 
in  connection  with  earnest  and  impor- 
tunate supplication.  So  it  is  used  in 
Rom.  8  :  15,  and  compare  the  Spirit's 
intercession  in  the  heart  of  the  believer 

(Rom.  8  :  26), 

The  presence  of  the  Spirit  is  both  a 
result  and  proof  of  their  adoption  as 
sons.  Notice  that  it  is  the  Spirit  that 
cries  out,  speaking  through  them,  and 
enables  them  to  cry  Abba,  Father. 
Thus  in  their  own  experience  they  be- 
come conscious  of  their  sonship,  of  their 
filial  relation,  love,  and  confidence  in 
God  as  their  Father.  Notice  also,  that 
the  Holy  Spirit  is  styled  "  the  Spirit  of 
his  Son."  Believers  share  with  him  of 
the  same  Spirit,  and  he  bears  witness 
that  they  are  the  children  of  God  (Rom. 
8 :  15,  16).  He  is  also  stvled  "  the  Spirit 
of  the  Father"  (Matt,  io  :  20).  So  also 
here  it  is  said,  "God  sent  forth  the 
Spirit,"  and  in  John  15  :  26  ;  16  :  7  Christ 
speaks  of  sending  the  Spirit.  The  Spirit 
comes  in  the  joint  name  of  Father  and 
Son.  In  the  work  of  salvation  and  re- 
demption, the  Holy  Spirit  proceeds 
from  the  Son  as  well  as  the  Father ; 
and  he  appears  to  be  the  possession  of 
the  Son  as  much  as  of  the  Father  (Joim 

16  :  14  ;    1  :  33  ;    Acts  2  :  33  ;    Rom.  8  :  9  ;    2  Cor.  3  : 

17  ;    Phil.  1  :  19). 

7.  Application  to  the  individual  be- 
liever. Wherefore,  in  view  of  all  this 
(ver.  1-6),  thou,  who  cau  truly  so  pray, 
whether  Jew  or  Gentile,  art  no  longer 
a  servant,  in  bondage  under  the  rudi- 
ments of  the  world  (ver.  3),  but  a  son, 
having  been  redeemed  under  the  law 
and  having  received  the  Spirit  in  token 


98 


GALATIANS 


[Ch.  IV. 


8  Howbeit  then,  when  ye  knew  not  God, 
■ye  did  service  unto  them  which  by  na- 

9  ture  are  no  Rods  :  but  now,  after  that  ye 
have  known  (iod,  or  rather  are  known 
of  God, « how  turn  ye  again  to  "  the  weak 
and  beggarly  eleroeuts  whereunto  ye 


8  Then  however  when  ye  knew  not 
God,  ye  served  those  which  by  nature 

9  are  not  gods.  But  now,  after  having 
known  God,  or  rather  having  been 
known  by  God,  how  is  it  that  ye  turn 
back  again  to  the  weak  and  poor  rudi- 
ments, to  which  ye  wish  to  be  in  bond- 


s  Rom.  1  :  25  :  1  Cor.  12:2;  Eph.  2  :  11,  12. 


f  3  :  3;  Col   2  :  20-22. 


u  Rom.  8:3;  Heb.  7  :  18. 


of  sonship.    And  if  a  son,  also  an 

heir  through  God,  according  to  the 
best  text.  The  common  text,  of  God 
through  Christ,  is  evidently  a  cor- 
ruption made  by  transcribers,  who 
wished  to  overcome  tlie  ditticulties  of 
the  shorter  text.  The  shorter  and  true 
text  doubtless  has  more  meaning  than 
at  first  appears.  The  expression, 
through  God,  suggesting  first  of  all, 
grace  aud  the  appointment  of  God,  in 
opposition  to  human  works  or  merit. 
Tlien  through  God,  who  sent  his  Son  to 
redeem  you  and  the  Spirit  of  his  Son 
into  your  hearts,  in  contrast  to  the  law 
with'its  bondage  and  curse.  And  also 
through  God,  who  adopted  you  as  a 
gracious  act  in  contrast  to  sonship  by 
birth  or  natural  descent  from  Abra- 
ham. "  The  representation  through- 
out this  passage  is  prevailingly  that  of 
sonship  by  adoption,  and  not  as  with 
John,  that  of  sonship  to  God  1>5"  new 
birth"  (G.  B.  Stevens).  The  new 
birth,  however,  is  implied,  in  the  wit- 
nessing presence  of  the  Spirit.  And 
&uii\\y,  through  God,  in  his  Triune  na- 
ture as  related  to  human  redemption, 
the  Father  sending  the  Son  and  the 
Spirit,  the  Son  redeeming  you  from 
under  the  law,  and  the  Spirit  efiecting 
and  witnessing  the  work  of  sonship  in 
you.  In  regard  to  inheritance,  Roman 
iaw  gave  to  all  the  children  equally, 
but  Jewish  law  gave  to  the  sons  un- 
equally, and  excluded  the  daughters 
excei)t  in  defiiult  of  male  heirs.  As 
far,  therefore,  as  Paul  had  in  view  any 
form  of  law,  his  illustration  would 
most  naturally  accord  with  Roman  law, 
which  was  al.so  most  familiar  to  his  Ga- 
la tian  readers. 

8-20.  Appeals  to  them  not  to 
return  to  legal  bondage,  but  to 

BKCO.MEFREE  FROM   JUHAISM.      Paul 

anxiously  appeals  to  the  Gentile  Gala- 
tinn  believers  against  the  inconsistency 
and  danger  of  putting  themselves  un- 
der legal  bondage  (vcr.  s-u)  ;  entreats 
them  to  become  as  he,  free  from  Juda- 


ism (ver.  12)  ;  reminds  them  ofhis  fomier 
afi'cction  for  them  as  their  teacher  (ver. 
13-15)  ;  assures  them  that  he  is  not  their 
enemy  for  telling  them  the  truth  (ver. 
16)  ;  warns  them  against  the  Judaizing 
troublers  (ver.  n, is);  and  tenderly  ad- 
dresses them  as  his  spiritual  children 

(ver.  19,  20). 

8.  Howbeit  then.  But  at  that  time, 
in  your  unconverted  state  of  servitude 
(ver.  7),  when  ye  knew  not  God, 
did  not  perceive  and  have  knowledge 
of  God,  hut  were  ignorant  of  him,  and 
because  of  this  want  of  knowledge,  ye 
did  service,  bond-service,  ye  were  in 
bondage,  unto  them  which  by  na- 
ture are  no  gods,  better,  are  not 
gods  in  reality.  This  rendering  is  ac- 
cording to  the  most  approved  text. 
Whether  the  apostle  implies  that  these 
gods  v^-ere  demons  (i  Cor.  lo  :  20),  asileyer 
suggests,  or  that  they  were  pure  fiction, 
"so-called  gods"  (1  Cor.  s  :  4,  5),  is  not 
clearly  determined  by  the  language  it- 
self. Paul  expresses  a  pure  negative, 
but  it  seems  to  me,  without  intending 
to  suggest  anytliing  on  either  side  of 
the  question.  We  may  infer  from  this 
passage  that  the  Galatian  converts  were 
largely  Gentiles  and  had  been  idolaters. 
(Comp.  1  Thess.  4:5.)  There  cau  be  no  true 
knowledge  of  God  without  spiritual 
perception  and  love  for  him,  and  they 
were  lacking  in  both.  They  might  have 
known  more  of  him,  but  "  they  did  not 
like  to  retain  God  in  their  knowledge  " 

(Kom.  1  :  28). 

9.  But  now,  in  your  present  con- 
dition of  ado])tion  and  sonship,  after 
that  ye  have  known  God,  have 
come  to  k)iow  him  experimentally,  or 
rather  are  known  of  God,  having 
been  k)ion'n  by  him,  tor  God  knows  us 
savingly  before  we  know  him  (Kom.  8  .- 
29),  how  is  it  (an  exclamation  of  sur- 
prise and  sorrowful  indignation)  that 
ye  turn  back  again  to  the  weak 
(powerless  to  save)  and  beggarly 
elements,  better,  poor  rudimoits, 
powerless    to    impart    true,    durable 


Ch.  IV.] 


GALATIANS 


99 


10  desire  again  to  be  in  bondage?    ^Ye  I  10  age  again?  Ye  are  carefully  observing 
observe  days,  and  months,  and  times,  I       days,  and  months,   and  seasons,  and 

11  and  years. "  I  am  afraid  of  you,  j  lest  I  I  11  years.    I  am  afraid  of  you,  lest  by  any 
have  bestowed  upon  you  labour  in  vain.  |       means  I  have  toiled  over  you  in  vain.* 


X  See  refs.  Col.  2  :  16,  17. 


y  5  :  2,  4;  1  Thess.  3  :  5. 


riches,  whereuiito  ye  desire  again 
{over  again)  to  be  in   bondage  ? — 

to  begin  bondage  anew  in  the  form 
of  Judaism.  The  knowledge  of  God 
in  tliis  verse  is  an  advance  on  the 
knowledge  of  him  in  the  preceding 
verse.  There  it  is  knowledge  which 
comes  intuitively  and  by  reflection,  the 
possession  of  a  knowledge  of  God  as  a 
being;  here  a  knowledge  of  him  as  at- 
tained by  observation  or  an  experience. 
The  former  is  really  the  basis  of  the  lat- 
ter. That  involves  a  niental  insight, 
this  a  spiritual  process.  This  is  a  sav- 
ing knowledge  ;  that  is  not,  but  which, 
through  the  grace  and  Spirit  of  God, 
might  become  so.  In  speaking  of  the 
Galatians,  that  they  have  come  to  know 
God,  Paul  guards  against  laying  too 
much  stress  on  the  human  side,  by  stat- 
ing the  divine  side,  rather  having  been 
known  by  God,  by  his  calling,  justifi- 
cation, and  adoption.  Their  knowledge 
of  him  grows  out  of  his  knowledge  of 
them.  Notice  how  the  apostle  classes 
the  rites  of  Judaism  and  dependence  on 
them  for  salvation  with  the  rites  and 
observances  of  heathenism.  Both  were 
a  bondage  in  that  they  brought  con- 
demnation, and  could  not  save.  These 
Gentile  converts  had  found  this  true  of 
the  worship  of  idols,  and  now  they 
were  turning  to  the  rites  and  observ- 
ances of  the  law,  which  were  indeed 
less  rudimental,  but  equally  as  power- 
less in  conferring  the  rich  blessings  of 
sonship  which  come  alone  through  faith 
in  Jesus  Christ.  Heathen  systems  and 
the  Mosaic  system  are  put  together,  as 
those  that  cannot  justify  the  sinner  and 
confer  adoj)tion  and  sonship,  but  in 
origin  and  character  Paul  elsewhere 
teaches  that  the  latter  is  vastly  superior 
to  the  former  (Rom.  3  :  2, etc. ).  The  last 
again  literally  is,  over  again,  or  agai7i 
aneiv.  How  is  it  that  ye  desire  to  go 
back  again  to  these  rudiments  and  be 
in  bondage  over  again f  "They  had 
been  slaves  to  the  rudiments  in  the 
form  of  heathenism  ;  now  they  were 
desiring  to  enslave  themselves  again  in 
the  rudiments,  and  to  commence  them 


aneivin  the  form  of  Judaism"  (Elli- 
COTT). 

10.  The  proof  of  the  statement  just 
made  against  the  Galatians.  Many 
punctuate  this  verse  as  an  interroga- 
tive sentence,  others  as  a  declarative. 
The  sense  in  either  case  is  substantially 
the  same.  The  hitter  is  to  be  pre- 
ferred as  better  suiting  the  transition 
to  the  next  verse.  Ve  observe,  care- 
fully and  scrupulously  after  the  man- 
ner of  the  Jews,  days,  such  as  festivals 
and  weekly  Sabbaths,  and  months, 
the  new  moons  on  the  first  day  of 
every  month  (Num.  io:io;  28:11),  and 
po.ssibly  the  seventh  month  as  having 
a  sacred  character  (Lev.  23  :  21  ff.,  Meyer) ^ 
and  times,  or  seasons,  such  as  the  an- 
nual festivals,  the  Passover,  Pentecost, 
and  feast  of  Tabernacles,  and  years, 
every  seventh  year  and  every  fiftieth 
year,  as  jubilee  (Lev.  25  :  2-17) ;  but  some 
maintain  that  these  la.st  had  fallen  into 
disuse.  This  enumeration  is  probably 
general  and  representative,  which  need 
not  be  pressed  closely.  There  Avas  evi- 
dently a  turning  to  Judaistic  cere- 
monies and  ritual  observances  among 
the  Galatians,  and  the  tendency  was 
to  Judaize  Christianity,  (comp.  "^Coi.  2 : 
16,  17.)  There  is  no  ground  for  suppos- 
ing that  Paul  embraced  the  Lord's  Day 
in  this  category,  which  was  a  Chris- 
tian, not  a  Jewish  observance.  "In 
regard  to  these  observances,  so  far  as 
their  merits  were  concerned,  the  apos- 
tle's position  was  conciliatory  and  his 
spirit  that  of  concession  ( Rom.  u  :  5,  6 ; 
1  Cor.  2  16)  ;  but  in  the  present  situation,  a 
principle  was  at  stake  and  must  not  be 
compromised.  He  is  opposed  to  all  par- 
ticipation in  these  Jewish  observances 
because  they  were  regarded  as  necessary 
to  salvation ;  they  thus  threaten  the 
sole  sufficiency  of  faith"  (G.  B.  Stev- 
ens). A  similar  attitude  he  held  to- 
ward circumcision  (2:3;  6  :  15;  Acts  16  : 
3  ;    1  Cor.  9  :  20). 

11.  I  am  afraid  of  you,  appre- 
hensive, and  anxiously  solicitous  about 
you,  lest  I  have  actually  bestowed 
upon  you  labour  in  vain,  toiled 


100 


GALATIAXS 


[Ch.  IV. 


12  Brethren,  I  beseech  you,  be  as  I  am; 
» for  I  am  as  ye  arc.  Ye  have  not  injured 

13  me  at  all.    Ye  know  how  » through  in- 
firmity of  the  flesh  1  preached  the  gos- 

14  pel  uiito  you  at  the  fii-st :  and  my  temp- 


12  Become  as  I  am,  because  I  also  have 
become  as  ye  are,  brethren,  I  beseech 

13  you.  Ye  did  me  no  wrong.  Nay,  ye 
linow  that  because  of  an  infirmity  of 
the  flesh  1  preached  the  gospel  to  "you 


1  Cor.  9  :  20-22. 


a  I  Cor.  2  :  3 ;  2  Cor.  12  :  7,  9. 


among  you  without  saving  results.  This 
sad  picture  of  their  condition  rises  be- 
fore him  as  if  it  were  really  the  case. 
We  fiud  similar  expressions  of  anxiety 
in  the  writings  of  Paul   (i  Tiiess.  3:5; 

Phil.    2:16:    2    Cor     6:1).         "  ThcSC    WOrds 

breathe  the  tears  of  Paul"  (Luther). 
Similar  trials  have  atHicted  the  faith- 
ful servants  of  God.    So  it  was  of  Elijah 

(1   Kings  19  :  10)    aiul    of   Isaiah    (Isa.    53  :  l) 

and  of  Jeremiah  (J^r.  20  :  7). 

Judaism  and  heathenism.  In 
these  verses  Paul  recognizes  a  tutelage 
and  elementary  truth  in  both  Judaism 
and  heathenism.  And  throughout  the 
discussion  he  recognizes  law  not  only 
in  its  highest  form  in  Judaism,  but  also 
elsewhere  so  far  as  it  embodied  the 
same  great  moral  principles.  God  had 
spoken  to  men  before  he  spoke  to  Moses 
and  Abraham,  and  certain  great  truths 
and  traditions  were  incorporated  in  the 
history  of  the  race  and  these  were  con- 
stantly reinforced  by  God's  revelations 
of  himself  in  nature,  providence,  and 
the  consciences  of  men  (-^cis  u  :  i7;  17  : 
23, 27, 28:  Rom.  1  :  19. 20).  Paul,  therefore, 
saw  that  a  certain  rudimentary  training 
had  been  going  on  among  Gentiles,  as 
well  as  the  more  positive  and  effective 
one  among  Jews.  He  saw  also  that 
the  scrupulous  ol)servance  of  rites  for 
obtaining  salvation  among  Jews  was  of 
the  .same  nature  and  kind  as  like  cere- 
monies among  Gentiles.  The  lower 
truths  and  rites  of  the  latter  found 
something  in  common  with  the  higher 
truths  and  rites  of  the  former.  In  thus 
comparing  Judaism  and  heathenism  it 
is  better  not  to  separate  the  law  into 
the  moral  and  the  ceremonial,  as  Light- 
foot  does,  whicli  is  not  a  scriptural  dis- 
tinction. It  is  better  to  look  upon  both 
systems  each  as  a  whole,  antl  to  note  ' 
that  while  one  was  vastly  superior  to  '. 
the  other,  yet  there  were  certain  simi- 
lar truths  and  observances  common  to 
both.  It  was,  indeed,  a  perversion  of 
Judaism  to  depend  on  these  as  aground  : 
of  merit  and  in  order  to  justification;  j 
but  in  so  doing  there  was  a  sinking  of 


them  beside  the  poor  and  beggarly  rudi- 
ments of  heathenism. 

12,  After  expressions  of  severity  and 
solicitude  the  apostle  gives  utterance  to 
an  earnest  and  affectionate  appeal. 
Brethren,  I  beseech  you,  woids 
of  tender  entreaty.  In  the  original 
they  are  at  the  end,  instead  of  at  the  be- 
ginning of  the  sentence,  thus  emphati- 
cally enforcing  the  appeal  which  al- 
ready had  been  made.  Be  as  I  am  ; 
for  I  am  as  ye  are,  rather,  Become 
as  I  am,  free  from  Judaism,  jfor  I  be- 
came as  you,  when  I  was  among  you. 
I  discarded  the  distinctions  of  race'and 
gave  up  customs  and  associations  wliich 
had  been  dear  to  me,  and  became  as  a 
Gentile  among  you  for  your  sakes.  I 
appeal  to  you  on  the  ground  of  our  for- 
mer friendly  relations.  When  I  was 
with  you,  ye  injured  me  not  at  all, 
more  exactly,  ye  injured  me  in  nothing. 
While  I  thus  gave  up  much  on  your 
account  and  became  like  one  of  you, 
you  on  your  part  treated  me  not 
wrongly.  Your  conduct  deserves  the 
highest  praise,  as  I  shall  proceed  to 
show.  How  he  became  as  they  were  is 
described  bv  the  apostle  himself  iu 
1  Cor.  9  :  20-23. 

13.  This  verse  in  the  original  begins 
with  But,  and  is  slightly  adversative. 
Its  meaning  is  well  brought  out  in  the 
Improved  version,  iVay,  ye  know,  etc. 
So  far  from  your  doing  me  any  wrong, 
Ye  know  how  through  inHrniity, 
a  weakness,  of  the  flesh  I  preached 
the  gospel  unto  you  at  the  tirst 
time,  at  my  first  vi.sit  among  you.  This 
implies  a  second  visit,  before  the  writ- 
ing of  this  letter.  The  first  appears  to 
have  been  at  the  founding  of  the  church, 
probably  during  his  second  missionary 
journey  ( '^'^^•s  i*"' ^  •')  ;  the  second  visit 
was  probably  during  his  third  mission- 
ary journey  (Acts  18  :  23),  perhaps  a  year 
or  more  before  the  writing  of  this  Epis- 
tle (1:6).  The  most  natural  meaning, 
and  the  one  which  suits  the  connection 
the  best,  is,  that  on  account  of  sickness 
Paul  was  providentially  detained  while 


Ch.  IV.] 


GALATIANS 


101 


tation  which  was  in  my  flesh  ye  de- 
spised not,  nor  rejected ;  but  received 
me  '^as  an  angel  of  God,  "even  as  Christ 

15  Jesus.  Where  is  tlien  the  blessedness 
ye  spake  of?  For  I  bear  you  record, 
that  if  it  had  been  possible,  ye  would 
have  plucked  out  your  own  eyes,  and 

16  have  given  them  to  me.    Am  I  there- 


14  the  first  time ;  and  your  trial  in  my 
flesli,  ye  despised  not  nor  spurned,  but 
received  me  as  an  angel  of  God,   as 

15  Christ  Jesus.  Where  then  is  that  hap- 
piness of  which  ye  spoke?  For  I  testify 
for  you,  that  if  it  had  been  possible,  ye 
would  have  plucked  out  your  eyes,  and 

16  given  them  to  me.    So  tlien,  have  I  be- 


2  Sam.  19  :  27 ;  Mai.  2  :  7. 


c  See  refs.  Matt.  10  :  40. 


making  an  itinerating  visit  through 
Galatia  the  iirst  time,  and  that  he  used 
the  opportunity  thus  afforded  him  in 
preaching  the  gospel  to  them,  and  that 
he  was  treated  with  great  kindness  on 
their  part.  This  infirmity  has  very 
generally  been  regarded  as  "a  thorn  in 
the  flesh  "  mentioned  in  2  Cor.  12  :  7.  It 
has  been  variously  supposed  to  be  (1) 
some  bodily  disease,  (2)  persecution, 
(3)  fleshly  desires,  (4)  temptations  and 
blasphemous  suggestions  by  the  devil. 
The  first  view  is  the  probable  one,  since 
it  was  some  weakness  of  the  flesh,  which 
was  a  trial  to  the  Galatians  (next 
verse),  and  like  "a  thorn,"  painful, 
irritating,  and  humbling  to  him.  Its 
acute  attacks  seem  to  have  been  peri- 
odic. One  of  them,  perhaps  the  first, 
was  experienced  at  his  first  visit  to 
Galatia.  Lightfoot  conjectures  that  it 
"  was  of  the  nature  of  epilepsy,"  simi- 
lar to  a  malady  with  which  Alfred  the 
Great  was  afflicted  all  his  life.  But  the 
more  common  and  the  more  probable 
supposition  is,  that  it  was  .'^ome  chronic 
weakness  or  disease  of  the  eyes,  which, 
from   exposure,  occasionally   assumed 

an    acute    form.      (see  ou   ver.  15;    6  :  11  ;    2 

Cor.  12  :  7.)  This  reference  to  his  sick- 
ness among  them  showed  his  gratitude, 
and  was  adaj^ted  to  arouse  in  them  cor- 
respondingly kind  feelings  and  prepare 
them  for  a  favorable  reception  of  his 
exhortation. 

14.  And  my  temptation,  trial, 
which  was  in  my  flesh,  referring 
to  his  bodily  infirmity.  But  the  most 
approved  text,  supported  by  the  best 
manuscripts,  has  your  trial  instead  of 
my  trial.  Render  :  A nd  that  ivhich  ivas 
a  trial  to  you,  ye  despised  not,  nor 
rejected,  loathed,  or  spurned.  Paul 
uses  strong  language  in  regard  to  the 
trial  his  disease  gave  them,  and  also  in 
regard  to  their  welcome  and  devotion 
to  him.  In  both  cases  he  speaks  of 
how  it  appeared  to  him,  from  his  point 
of  view.    His  sickness  was  of  such  a 


nature  that  he  felt  it  was  a  trial  of 
patience  and  of  faith  on  the  part  of 
the  Galatians  and  perhaps  offensive  to 
those  attending  him.  His  bodily  pres- 
ence he  regarded  as  inferior  (2  Cor.  10  : 
10),  and  when  this  bodily  ailment  was 
added,  he  felt  that  they  had  a  great 
temptation  to  despise  and  spurn  his 
disease  and  to  treat  him  as  a  teacher 
unworthy  of  their  acceptance.  But 
so  far  from  that,  ye  bore  the  test  which 
my  complaint  put  upon  you,  and  ye 
received  me  as  an  angel  of  God, 
as  Christ  Jesus.  Thus  our  Lord's 
words  were  fulfilled  in  them,  "  He  that 
receiveth  you  receiveth  me"  (Matt.  10  : 
*o).  They  had  received  him  as  a  true 
teacher  from  God  with  reverence  and 
the  glad  tidings  concerning  Jesus 
Christ  with  confidence  and  joy.     (comp. 

1    Sam.  29  :  9  ;    2  Sam.  U  :  17.)       They   gladly 

welcomed  his  teaching  and  there  was 
great  joy  among  them  (Acts  8:8). 

15.  Where  is  then  the  blessed- 
ness, rather,  the  happiness,  ye  spake 
of  at  that  time?  The  word  "blessed- 
ness" occurs  only  here  and  in  Rom.  4  : 
6,  9  in  the  Xew  Testament,  and  means, 
a  declaration  of  hajJjiiness.  The  most 
natural  meaning  is,  Where  is  the  hap- 
piness you  professed  to  have  at  my 
presence  among  you  and  in  your  expe- 
rience in  hearing  and  receiving  the 
gospel  from  me  ?  Some,  following  a 
different  Greek  text,  render.  What  then 
tvas  the  happiness,  of  what  nature  then 
ioere  your  declarations  of  happiness  be- 
cause of  my  ministrj%  etc.?  But  the 
former  reading  is  the  better,  supported 
by  manuscript  authority.  For  these 
declarations  were  so  emi)hatic,  I  bear 
you  record,  that,  if  it  had  been 
possible,  ye  would  have  plucked 
out,  or,  dug  out,  your  own  eyes 
(omit  "own"),  and  given  them  to 
me.  Thus  strongly  does  Paul  express 
their  sti-ong  exhibitions  and  expressions 
of  love  to  him,  which  was  ready  for  any 
sacrifice.     Perhaps  Paul  may  use  a  pro- 


102 


GALATIANS 


[Ch.  IV. 


fore  become  your  enemy,  because  I  tell 
you  the  truth  ? 

17  They  <*  zealously  affect  you,  but  not 
well ;  yen,  they  would  exckide  you  [or, 

18  us],  that  ye  m'iglit  allect  them.'  But  ^it 
jsgood  to' be  zealously  atTected  always 
in  a  good  thhig,  and  not  only  when  I 

19  am  present  with  you.    ^ily  little  chil- 


come  your  enemy,  because  I  tell  you  the 

17  truth  ?  They  zealously  seek  you  in  no 
good  way  ;  nay,  they  wish  to  shut  you 
out,  that  ye  may  zealously  seek  th'em. 

18  But  it  is  good  to  be  zealously  sought  in 
a  good   matter  always,  and   not  only 

19  when  I  am  present  with  you.    My  little 


d  Rom.  10  :  2. 


1  Cor.  15  :  58. 


/I  Cor.  4  :  15;  Philemon  10. 


verbial  expression.  (Comp.  Ps.  n  :  8;  Prov. 
7:2:  zech.  2:8.)  So  sonie  thiuk.  But 
many  suppose  that  he  speaks  in  allu- 
sion to  some  disease  of  the  eyes,  as  acute 
ophthalmia,  from  which  lie  was  sufler- 
ing.  And  even  if  his  language  was 
proverbial,  it  would  have  been  the  more 
pertinent  if  he  had  really  thus  suffered. 
Where  now  is  that  happiness,  that  con- 
fidence, that  love,  and  devotion  in  and 
for  me  and  the  gospel  ?  Has  it  so  soon 
fled?  Why  such  a  change  of  feeling 
toward  me?  In  these  high,  impulsive, 
and  changing  feelings  we  see  the  en- 
thusiastic and  fickle  characteristics  of 
the  Gallic  race. 

IG.  The  former  question  was  one  of 
sadness,  as  the  apostle  contrasted  their 
former  ardent  love  and  devotion  with 
their  present  feelings  of  coolness  and 
opposition.  This  question  is  of  still 
deeper  sorrow.  Am  I,  therefore, 
better,  so  then  am  I,  become  your 
enemy  (in  your  view),  hostile  to  you, 
a  personal  enemy,  because  I  tell 
you  the  truth  ?  The  phrase  in  the 
original  may  have  a  past  reference,  by 
telling  yoit  the  tnith,  when  I  was  with 
you.  But  he  preached  the  same  gospel 
now  as  tlien,  and  the  i)resent,  because  I 
tell  you  the  truth,  is  applicable  alike  to 
the  past  and  present.  But  when  did 
he  seem  to  become  their  enemy?  Not 
on  reading  this  Epistle,  for  that  was  in 
the  future,  and  Paul  did  not  know 
what  its  effect  would  be  ;  nor  on  his 
first  visit,  for  then  it  was  that  he  en- 
joyed their  ardent  love;  but  upon  his 
second  visit,  not  long  after  his  reproof 
of  Peter,  recorded  in  2:  11-21,  when 
Judaism  had  doubtless  l>egun  to  appear 
among  the  Galatians. 

17.  From  tliis  view  of  disaffection 
which  was  present  to  the  apostle's 
mind,  he  passes  suddenly  to  those  .lu- 
daizing  ;igitators  and  instigators  of  this 
wrong.  They,  the  .hulaizing  teachers, 
zealously  affect  you,  rather,  seek 
to  win  yoit  over  to  their  side,  not  ivell, 


not  in  a  good  and  honorable  way,  but 
in  a  party  spirit.  Yea,  they  would 
exclude  you,  shut  you  out  from 
others,  from  me  and  teachers  who  are 
not  of  their  way  of  thinking,  in  order 
that  ye  might  affect  them,  that 
ye  may  zealously  seek  them.  In  this 
they  exhibit  their  dishonorable  zeal. 
Lightfoot  renders.  They  pay  court  to 
you  .  .  .  -1)1  order  that  you  may  pay 
court  to  them.  There  may  be  some  ref- 
erence to  these  Judaizing  teachers  at- 
tempting to  induce  the  Galatian  con- 
verts to  renounce  formally  all  ad- 
herence to  Paul. 

18.  But  it  is  not  the  zealous  seeking- 
after  to  which  Paul  objects, — that  is 
good  and  commendable  in  itself, — but 
to  the  dishonorable  manner  of  doing  it. 
But,  I  allow,  it  is  good  to  be  zeal- 
ously so  (^^/i^o/?^?',  always  in  a  good 
thing,  matter  or  cause,  and  not  only 
when  I  am  present  with  you.  It 
is  good  at  all  times,  not  only  when  I 
am  present,  but  also  when  I  am  al)Sent, 
to  be  objects  of  zealous  attention  from 
any  one,  provided  it  is  done  in  a  right 
way  and  in  a  right  spirit.  Some  would 
render  according  to  our  Common  ver- 
sion. But  it  is  good  to  be  zealously 
affected,  or,  Jilled  ivith  zeal  in  a  good 
thing  altcays,  etc.  But  it  is  l)etter  to 
understand  the  verb  in  the  same  sense 
as  in  the  preceding  verse,  to  be  zeal- 
ously sought  after.  This  is  the  thought 
that  fills  the  apostle's  mind,  and  it  pre- 
pares the  way  for  exercising  it  toward 
the  Galatians  in  the  tender  and  earnest 
appeal  that  follows.  SoEllicott:  "But 
it  is  good  to  be  courted  in  honesty  at 
all  times,  and  not  only  when  I  am 
present  with  you."  So  i*aul  had  acted 
towaril  the  Corinthians,  "with  a  godly 
jealousy"  (2  Cor.  11  :  2).  So  he  had  acted 
toward  the  Galatians,  and  would  have 
all  others  so  act  toward  them,  and  so 
he  would  continue  to  do. 

19.  The  apostle's  heart  is  full  of  anx- 
iety and  sorrow.     His  emotions  burst 


Ch.  IV.] 


GALATIANS 


103 


dren,  eof  whom  I  travail  in  birth  again 

20  until  Christ  be  formed  in  you,  I  desire 
to  be  present  with  you  now,  and  to 
change  my  voice  ;  for  1  stand  in  doubt 
of  you. 

21  Tell  me,  •'ye  that  desire  to  be  under 

22  the  law,  do  ye  not  hear  the  law?  For 
it  is  written,  that  Abraham  had  two 
sons;   ithe  one  by  a  bondmaid,  ''the 

23  other  by  a  freewoman  :  but  he  u-ho  trai< 


]       children,  of  whom  I  travail  again  in 
'       birth,  until  Christ  be  formed  in  you! 
20  And  I  could  wish  to  be  present  with 
j       you  now,  and  to  change  my  voice  ;  be- 
cause I  am  perplexed  about  you. 
j  21      Tell  me,  ye  who  wish  to  be  under  the 
I  22  law,  do  ye  not  hear  the  law?    For  it  is 
written,  that  Abraham  had  two  sons, 
one  by  the  bondwoman,  and  one  by 
1  23  the  freewoman.    But  the  one  by  the 


g  Col.  1  :  27-29  ;  2  :  1. 


h  Ver.  9. 


Gen. 


2-4,  15. 


A;  Gen.  21  :  1,  2. 


forth  in  an  exclamation  of  agonizing 
travail  of  soul.  My  little  children, 
for  whom  I  travail  in  birth  again, 

suffer  again  a  mother's  anguish,  un- 
til Christ  be  fully  formed  icithin 

you  !  How  the  tears  must  have  flooded 
his  eyes  as  these  words  were  written  ! 
His  travail  of  soul  is  like  that  which 
he  experienced  at  their  conversion.  In 
so  far  as  they  had  turned  to  the  law 
they  had  turned  away  from  Christ 
(5  :  4).  He  tenderly  regards  them  still 
as  children,  and  little  children,  in 
their  spiritual  weakness  and  diminutive 
growth.  He  looks  upon  them  as  regen- 
erated, but  they  had  so  far  fallen  away 
as  to  need  a  re-conversion,  a  turning 
again  to  the  Lord.  As  God's  instru- 
ment in  this  work  of  bringing  them 
back  he  is  in  anguish  until  in  mind 
and  life  they  be  brought  into  complete 
harmony  with  the  mind  and  life  of 
Christ.  Instead  of  "little  children," 
many  manuscripts  read  simply  "chil- 
dren." Paul  nowhere  else  employs  the 
phrase,  but  it  is  common  to  John, 
Some  transcriber  may  have  regarded 
"  little"  Johannine,  and  "children" 
Pauline,  and  so  corrected  it.  But  this 
tender  and  affectionate  appellation  is 
very  appropriate  here,  and  so  the  ma- 
jority of  scholars  retain  "little  chil- 
dren "  in  the  text.  It  is  not  enough  to 
have  our  converts  believe,  we  would 
have  Christ  formed  within  them.  This 
will  prevent  backsliding. 

20.  Paul  had  spoken  of  his  presence 
with  them  in  ver.  18,  to  which  his  mind 
recurs,  and  he  adds :  And  I  could  ivish, 
if  it  were  possilde,  to  be  present 
with  you  now,  and  to  change  my 
voice,  from  severity  into  gentleness, 
and  adapt  ray  speech  to  your  exact  con- 
dition. And  for  this  reason :  for  I 
stand  in  doubt  of  you,  rather,  be- 
cause I  am  perplexed  about  you.  His 
perplexity  had  its  ground  in  their  state 


of  mind,  or  rather  was  produced  by 
their  spiritual  condition.  He  knew  not 
how  to  deal  with  them,  or  just  how  to 
address  them.  If  he  were  only  present 
with  them  he  would  understand  their 
exact  condition  better,  and,  like  a  loving 
parent,  win  them  back  to  Christ. 

21-31.  CONXM.UDES  THE  ARGUMENT 
BY  AN   ALLEGORY  IN   WHICH    HaGAR 

AND  Sarah  are  made  to  illus- 
trate AND  TYPIFY  THE  LAW  AND 
GOSPEL.  Tlie  history  of  the  two  sons 
of  Abraham  indicate  the  contrast  be- 
tween the  bondage  of  the  law  and  the 
liberty  of  the  gospel.  This  mode  of 
argument  was  familiar  and  acceptable 
to  those  he  addressed. 

21.  Paul  vividly  addresses  the  Ga- 
latians  as  if  they  were  present  before 
him.  Tell  me,  ye  that  desire  to 
be  under  the  law,  the  Mosaic  law. 
He  is  addressing  those  who  were  in- 
clined to  follow  the  Judaizing  teachers, 
and  make  legal  observances  as  well  as 

I  faith  in  Christ  the  ground  of  acceptance 
with  God.  Do  ye  not  hear  the 
law,  as  it  is  read  in  your  meetings  and 
do    you    not    perceive    its    teachings? 

(Luke  4  :  16;    Acts  15  :  21.)       Paul    mectS    his 

adversaries  with  their  own  weapons. 
Law  in  the  last  clause  is  used  in  the 
wider  sense  of  the  Pentateuch,  in  which 
was  the  account  of  Sarah  and  Hagar. 
Paul  adopts  the  common  Jewish  divi- 
sions of  the  Old  Testament  Scriptures, 
the  Law  (the  Pentateuch),  the  Prophets, 
the  Psalms,  or  the  rest  of  the  Sacred 
Writings. 

22.  The  preceding  question  antici- 
pated an  affirmative  answer.  You  cer- 
tainly have  heard  what  the  law  says  on 

'  this  point.  For  it  is  written,  recorded 
in  Scripture,  without  quoting  any  sin- 
gle passage,  Abraham  had  t\vo 
sons,  one  by  the  bondwoman  arid  the 
other  by /Ae  freewoman.  The  bond- 
age and  freedom  of  the  mothers  are  con- 


104 


GALATIANS 


[Ch.  IV. 


of  the  bondwoman  "  was  born  after  the 
flesh ;  «>  but  he  of  the  freewoinan  was 
24  by  promise.  Wliich  tilings  are  an  alle- 
gory :  for  these  are  » tlie  two  covenants. 
The  one  from  the  mount  p  Sinai,  which 
gendereth  to  bondage,  which  is  Agar: 


bondwoman  was  born  after  the  flesh, 
and  the  one  by  the  freewoman  through 

24  promise.  Wliich  things  are  an  alle- 
gory. For  these  women  are  two  cove- 
nants, one  from  mount  Sinai,  bearing 

25  children  into  bondage,  which  is  Ha- 


ro  Rom.  9  .  7,  8. 


n  Gen.  17  ;  lS-19 ,  Heb.  11  :  11. 


o3  :  15-21. 


p  Ueut.  33  .  2. 


trasted  in  this  verse,  as  are  those  of  the  | 
sons  in  the  next  ver.se.     (See  ceu.  le,  21.)  i 

'Z'.i.  But  he  who  was  of  the 
bondwoman  was  born  after  the 
flesh,  in  a  perfectly  natural  way,  not 
uiulcr  divine  direction,  and  with  noth- 
ing contrary  to  tiie  ordinary  course  of 
nature.  Sarah  had  l)econie  impatient 
bocau.se  of  tlie  delay  of  God's  promise 
tliat  in  Abraham's  seed  all  nations  1 
should  be  blessed,  and  she  gave  Hagar  I 
as  a  concubine  to  her  husband,  which 
resulted  in  tlie  birth  of  Ishmael.  But 
he  of  the  freewoman  was  by,  or, 
through,  promise,  thirteen  years  later, 
in  fulfillment  of  God's  promise,  con- 
trary to  the  ordinary  course  of  nature. 

(Comp.   Roiu.   4  :  l'J-21.  ) 

24.  Which  things,  connected  with 
the  narrativeofthe.se  two  sons,  are  an 
allegory,  they  represent  under  an- 
other form  great  spiritual  facts  and 
principles;  tiie  one,  the  bondage  and 
carnal  element  of  the  law-system  ;  the 
other,  the  freedom  and  the  spiritual 
element  and  life  of  the  gospel-system. 
An  allegory  is  that  kind  of  illustration 
which  has  an  aptly  suggestive  likeness 
to  other  more  excellent  things  which 
it  represents.  It  differs  from  the 
parable,  in  that  the  latter  compares 
one  thing  with  another,  each  kept 
separate  and  standing  side  by  side; 
but  in  the  allegory  the  two  are  more  or 
less  united  and  mingled  together,  the  j 
one  being  invested  with  the  attributes  \ 
and  powers  of  the  other.  ThusBunyan's  ; 
"Pilgrim"  is  invested  with  the  at- j 
tributes  and  ])owers  of  the  Christian, 
and  the  signification  is  mingled  with  | 
the  narrative.  Thus  the  expre.s.sion, 
"  I  am  the  true  vine"  (John  15  :  i-s)^  is 
an  allegory,  but  "The  kingdom  of 
lieaven  is  like  a  grain  of  mustard  " 
(Mn.i.  13  :  31.  32),  is  a  parable.  An  alle- 
gory is  not  necessarily  fictitious.  Here 
Paul  evidently  sjH-aks  of  certain  histori- 
cal facts  in  Al)raliain's  history  as  hav- 
ing an  allegorical  meaning.  So  also  an 
allegory  may  simply  represent,  or  il- 
lustrate ;  or  it  may  typify  or  symbolize. 


Compare  the  allegories  in  Ps.  80  :  8-16 ; 
John  10:  1-10;  1.5  :  1-8;  Heb.  7  :  1-10. 
For,  to  explain,  these  ivomen  are, 
they  represent  or  signify,  two  cove- 
nants ;  the  one  from  mount  Sinai, 
(omit  "the")  which  gendereth, 
beareth  children  n)ito,  bondage, 
which  is  Agar,  Hagar,  typified  by 
her.  As  the  slave  Hagar  bore  children 
into  bondage,  so  the  children  of  the  Sinai 
covenant,  a  dispensation  of  law,  are  in 
a  state  of  bondage.  The  former  aptly 
represents  and  typifies  the  latter.  This 
is  further  explained  in  the  next  ver.^e. 
Paul  appears  to  intimate  that  in  ad- 
dition to  the  historical  meaning  of  the 
narrative  there  was  an  allegorical 
meaning.  Not  that  it  was  in  the  mind 
of  the  writer,  but  that  it  was  in  the 
divine  mind  and  purpose  in  these  events 
and  in  their  narration.  This  seems  to 
be  more  accordant  with  the  language 
of  this  verse,  than  the  view  that  Paul 
simply  allegorized  and  applied  this 
Old  Testament  himself  Tiie  form  of 
thought  is  rabbinic  and  it  accorded 
with  Jewish  modes  of  teaching  ;  but  it 
is  carefully  put,  and  in  such  a  way  as 
that  it  need  not  ofiend  the  taste  of  de- 
vout scholarship  of  any  age.  It  has  a 
natural  setting  and  it  is  here  used  not 
so  much  to  prove,  as  to  confirm  and 
illustrate  great  principles  which  he  had 
already  proved.  Dr.  G.  B.  Stevens  very 
aptly  says:  "Two  points  should  be 
remembered:  (1)  How  sparingly  and 
temperately  Paul  uses  the  allegorical 
methotl,  a  remarkable  fact  when  his 
strict  Pharisaic  training  is  considered  ; 
and  (2)  that  there  is  no  ease  in  which 
he  uses  the  allegorical  form  of  argu- 
ment, where,  if  the  form  were  dropped, 
a  forcible  and  a  valid  argument  could 
not  still  be  derived  and  developed  fnun 
the  relations  which  the  allegory  con- 
templates." Paul  merely  argues  alle- 
gorieally  certain  truths  that  he  argues 
logically  in  Rom.  9  :  6-10.  Compare 
3  :  16;  1  Cor.  9  :  9,  10;  2  Cor.  3  :  13, 
14,  where  a  temperate  use  of  allegorical 
interpretation  appears. 


Ch.  IV.] 


GALATIAXS 


105 


25  for  this  Agar  is  mount  Sinai  in  Arabia, 
and  answereth  to  Jerusalem  which  now 
is,  aud  is  in  bondage  with  her  children. 

26  But  1  Jerusalem  which  is  above  is  Iree, 

27  which  is  tlie  mother  of  us  all.    For  it 


gar  (for  the  word  Hagar  is  mount  Sinai 
in  Arabia),  and  answers  to  the  Jeru- 
salem that  now  is,  for  she  is  in  bondage 

26  with  her  children.     But  the  Jerusalem 
that   is  above  is  free,   which    is   our 

27  mother.    For  it  is  written : 


3  Heb.  12  :  22  ;  Rev. 


12;  21  :  2,  10. 


25.  For  this  Agar  is  mount 
Sinai  in  Arabia.  This  is  a  difficult 
passage,  both  on  account  of  diiierent 
readings  of  the  text  and  of  ditferent  in- 
terpretations. According  to  the  mar- 
ginal reading  of  the  Revised  version 
many  ancient  authorities  omit  Hagar 
and  read,  For  Sinai  is  a  mountain  in 
Arabia.  This  makes  the  explanation 
easy  and  appropriate  :  The  Sinai  cove- 
nant is  fitly  represented  by  Hagar,  for 
Sinai  is  in  Arabia,  among  the  Ara- 
bians, the  descendants  of  Hagar.  But 
the  ditFerences  in  the  reading  of  the 
text  seem  to  have  arisen  because  of  tlie 
difficulty  of  the  passage.  And  such  an 
easy  interpretation  might  have  led  some 
early  transcribers  to  adopt  the  shorter 
reading.  But  the  longer  reading  is 
sustained  by  a  larger  numljer  of  the 
best  manuscripts  and  authorities.  It  is 
favored  both  by  external  and  internal 
evidence.  It  seems  best,  therefore,  to 
follow  it.  This  verse  and  the  preceding 
should  be  closelj^  united,  and  not  sep- 
arated by  a  period.  Hence  the  Bible 
Union  version  correctly  translates  : 
Which  is  Hagar  (for  the  word  Hagar  is 
mount  Sinai  in  Arabia),  and  answers 
to  Jerusalem  which  now  is,  for  she  is  in 
bondage  with  her  children.  Paul  con- 
firms the  use  he  makes  of  Hagar  on 
geographical  and  etymological  grounds: 
The  word  Hagar,  meaning  a  rock,  is  a 
name  used  to  designate  Mount  Sinai  in 
Arabia,  the  home  of  the  descendants  of 
Hagar.  Paul  may  have  learned  of  this 
local  name  of  Sinai  among  the  Arabs  in 
his  visit  to  Arabia,  after  his  conversion 
(1  :  !■?).  Chrysostom  and  some  otliers 
refer  to  this  use  of  the  name.  The 
rocky  character  of  Mount  Sinai  makes 
this  application  especially  appropriate. 
The  apostle  merely  notes  this  remark- 
able coincidence,  as  does  the  writer  of 
Heb.  7  :  2  the  names  of  Melchisedec 
and  Salem,  with  their  respective  mean- 
ings, without  especially  grounding  an 
argument  upon  it. 

The  preceding  clause  is  parenthetical. 
Paul  goes  on  to  say  that  Hagar  an- 


swereth, literally,  stayids  in  the  same 
row,  corresponds  witli,  is  of  the  same 
nature  and  chiss,  with  the  Jerusalem 
which  now  is,  tlie  present  earthly 
Jerusalem,  for  she,  Jerusalem,  is  in 
bondage  with  her  children,  the 
Jewish  people.  Jerusalem  was  the  cen- 
ter of  Judaism,  and  those  connected 
with  that  system  were  in  bondage  un- 
der the  law.  The  reading/or  (above )  in- 
stead of  and ,  is  accord i  ng  to  the  best  au- 
thorities, and  the  natural  sulyect  of  the 
verb  is  the  "  present  Jerusalem."  The 
last  clause  explains  how  Hagar  corre- 
sponds to  Jerusalem,  both  being  in 
bondage. 

26.  But,  in  contrast  to  the  present 
earthly  Jerusalem,  the  Mosaic  law- 
system,  the  Jerusalem  which  is 
above,  the  heavenly,  spiritual  Jerusa- 
lem, answering  to  the  gospel  system, 
is  free,  which  is  the  mother  of 
us  all,  rather,  according  to  the  best 
text,  a)id  she  is  our  mother,  that  is,  of 
believers,  securing  to  them  freedom  in 
Christ,  whether  Jews  or  Gentiles. 
Lightfoot  notices  that  the  apostle  here 
uses  in  the  original  the  Hebrew  form  of 
Jerusalem  for  the  typical  city,  while 
elsewhere  in  this  Epistle  he  employs  the 
Gmecised  form  for  the  actual  city.  The 
Jews  expected  that  the  heavenly  Je- 
rusalem would  descend  to  earth  upon 
the  establishment  of  the  Messianic 
kingdom,  and  become  its  capital, 
^lost  naturally,  therefore,  the  Jerusa- 
lem above  would  convey  to  them  the 
idea  of  Christ's  kingdom  :  "  I  savr  the 
holy  city,  new  Jerusalem,  coming  down 
out  of  heaven"  (Rev.  21  :  2) ;  "  Ye  are 
come  unto  mount  Zion,  and  unto  the 
I  city  of  the  living  God,  the  lieavenly  Je- 
rusalem "  (Heb.  12  :  22),  aiul  "  For  our 
citizenship  is  in  heaven"  (p'"'  3  :  20). 
[  Believers  are  of"  the  household  of  God" 
I  (Eph.  2  :  19)^  and  bear  the  relation  ex- 
I  pressed  according  to  a  familiar  Hebrew 
[  idiom,  of  mother  and  children  (isa.  52  : 
2;jer.  6:2).  The  Jerusalem  above  is 
about  equivalent  to  "the  kingdom  of 
heaven  "  in  the  Gospels. 


106 


GALATIANS 


[Ch.  IV. 


is  written,  Rejoice,  thou  barren  that 
bearest  not ;  break  forth  and  cry,  thou 
that  travailest  not:  for  the  desolate 
Jiaih  many  more  children  than  she 
which  liath  an  husband. 
28  Now  we.  brethren,  as  Isaac  was,  are 
2y  '•the  ehiklren  of  promise.  But  as  then, 
•  he  tliat  was  born  after  the  flesh  pei-se- 
cuted  him  that  was  born  after  the  Spirit, 


Rejoice,   thou   barren    that    bearest 

not; 
Break  forth  and  cry,  thou  that  tra- 
vailest not : 
Because  many  are  the  children  of  the 
desolate,  rather  than  of  her  who  has 
the  husband. 

28  But  ye,  brethren,  after  the  manner  of 

29  Isaac,  are  children  of  promise.  But  as 
then,  the  one  born  after  the  flesh  perse- 
cuted the  one  born  after  the  spirit,  so 


3  :  29;  Aots  8  :  25  ;  Rom.  9  .  8. 


<  Gen.  21  :  9. 


27.  In  confirmation  of  the  preceding 
statement  that  the  free  Jerusalem  is 
our  mother,  Paul  quotes  the  Septua- 
^Mn^  version  of  Isa.  54  :  1,  a  passage 
which  was  generally  regarded  as  ^les- 
sianio.  For  it  is  written,  Rejoice, 
tlioii  barren  that  bearest  not; 
break  forth  and  cry,  thou  that 
travailest  not,  meaning  Jerusalem 
in  desolation  during  the  exile,  prefig- 
ured I)ySarali,  who  once  was  childless; 
for  the  desolate  hath  many  more 
children  than  she  Avhich  hath 
an  husband,  better  f/ie  hu.shand, 
pointing  to  tiie  earthy  Jerusalem  and 
the  Jewisli  state  in  prosperity,  to  which 
God  was  as  a  liusband  (Jer.  si  .-  S2),  and 
prefigured  by  Ilagar,  to  whom  Ahra- 
Iiani  was  as  a  husband  for  a  time.  The 
last  clause  more  exactly  translated,  as 
in  the  Bible  Union  version  is:  Because 
many  are  the  children  of  the  desolate 
rather  than  of  her  who  has  the  husband, 
following  the  Hebrew  idiom  which  has 
no  comparative.  Both  have  many 
children,  but  the  many  of  the  solitary 
one  are  more  numerous  than  those  who 
liad  the  husband.  With  his  spiritual 
insight,  the  apostle  perceives  the  ful- 
fillment of  this  prophecy  in  believers 
who  are  children  of  the  heavenly  Jeru- 
salem. "  The  felicity  to  be  expected  in 
tlie  Messial)'s  kingdom,  and  the  vast 
extent  of  that  kingdom,  increasing  by 
manifold  accessions  of  converted  Gen- 
tiles as  well  as  Jews,  are  tlioughts 
which  he  (the  prophet)  has  in  view. 
These  he  describes  under  the  figure  of  a 
woman  wlio  had  been  repudiated  by 
licr  husband,  and  again  received  into 
favor,  and  who  unexpectedly  finds  licr- 
.self  the  happv  mother  of  numerous  oflf-  ! 
si)ring"(S.  II.  Tuhxkk).  Tliis  may  i 
be  regarded  as  a  tyj>ical  prophecy 
having  its  primary  fulfillment  in  the  , 
deliverance  of  the  Jews  from  exile  and  i 


oppression,  but  its  fuller  fulfillment  in 
the  increase  of  Christ's  kingdom.  (See 

note  ou    Matt.  1  :  23. )        Paul'S    USe    Of   It    is 

perfectly  legitimate. 

28.  Application  of  the  allegory  is 
thus  far  to  believers,  especially  Galatian 
believers.  Tlie  thought  brought  out  in 
ver.  26  and  confirmed  in  ver.  27  is,  "  Je- 
rusalem from  above  is  our  mother." 
The  application  follows  naturally: 
Now  we,  or  better,  ye,  brethren,  as 
Isaac  was,  are  the  children  of 
promise,  and  belong  to  the  heavenly 
Jerusalem.  The  Gentile  believers  had 
no  claims  of  race  or  descent ;  they  were 
sons  not  after  the  flesh  but  after  the 
manner  of  Isaac,  according  to  promise. 
80  also  the  Jews  could  claim  nothing 
from  mere  natural  descent,  for  under 
their  legal  system  they  were  the  sjiirit- 
ual  descendants  of  Hagar.  Thus  Jew- 
ish believers  also  were  sons  according  to 
promise.  Thi' j^romise  refers  to  that  con- 
nected with  Isaac's  birth,  and  through 
Christ  extends  to  all  believers  (Rom. 
4  :  16-21 ;  9  :  7-9),  Seethe  samc  conclusion 
arrived  at  in  3  :  29.  The  two  readings 
of  the  text,  ice  or  ye,  have  almost  equal 
manuscript  support.  Westcott  and 
Hort  and  the  Revised  version  prefer 
ice ;  the  majority  of  critics  and  the  Bi- 
ble Union  version  prefer  ye.  The  lat- 
ter is  rather  to  be  preferred  on  internal 
grounds. 

29.  Paul  further  applies  the  alle- 
gory. But  as  then,  he  (Ishinael) 
that  Avas  born  after  the  flesh  per- 
secuted him  that  was  born  after 
the  Spirit  {Isaac).  In  Gen.  21  :  9  it 
is  related  that  Ishmael  was  "mock- 
ing," or  "laughing,"  according  to  the 
Hebrew,  in  a  contemptuous  manner  at 
Isaac,  as  the  connection  seems  to  re- 
quire. Tills  insulting  act  indicated  the 
beginning  and  the  spirit  of  persecution 
which  was  manifested  in  his  descend- 


Ch.  IV.] 


GALATIANS 


107 


30  'even  so  it  is  now.  Nevertheless  what 
saith  the  Scripture?  Cast  out  the 
bondwoman  and  her  son  :  for  "the  son 
of  the  bondwoman  shall  not  be  heir 

31  with  the  sou  of  the  freewoman.  So 
then,  brethren,  we  are  not  children  of 
the  bondwoman,  »but  of  the  free. 


30  also  is  it  now.  But  what  says  the 
Scripture?  Cast  out  the  bondwoman 
and  her  sou  ;  for  the  son  of  the  bond- 
woman shall  not  inherit  with  the  son 

31  of  the  freewoman.  Wherefore,  breth- 
ren, we  are  not  children  of  a  bond- 
woman, but  of  a  freewoman. 


(  6  :  12  ;  John  15  :  19 ;  Acts  21  :  27,  28 ;  1  Thess.  2  :  14,  15. 


John  I 


35. 


1 ;  Johu  8  :  36. 


ants  (1  Chron.  5  :  10,  19;  Ps.  83  :  5,  6).  Ac- 
cording to  a  Jewish  tradition  Ishmael 
tormented  Isaac.  Even  so  it  is  now  ; 
as  manifested  in  the  hostility  of  Jews 
to  Christians.  This  accorded  wMth 
JPaul's  own  experience.  Wherever  he 
went  he  was  followed  by  Jewish  perse- 
cutors, and  even  in  the  churches  he 
was  opposed  by  Judaizing  Christians. 

(See   Acts  13  :  50  ;     14  :  2,  19  ;    17  :  5  ;    1   Thess.  2  : 

u.)  And  near  the  end  of  his  life  he 
wrote  (2  Tim.  3 :  12),  "  Yea,  and  all  that 
will  live  godly  in  Christ  Jesus  shall 
suffer  persecution."  ( Comp.  e :  n  ;  John  15  : 
20;  Phil.  1:28.)  The  cxpression,  Born 
after  the  Spirit,  points  to  the  super- 
natural manner  of  his  birth,  according 
to  the  promise,  the  word  Spirit  being 
used  with  reference  to  the  spiritual 
birth  of  believers,  as  children  of  prom- 
ise. 

30.  Nevertheless  what  saith 
the  Scripture?  What  shall  be  the 
end  of  this  persecution  ?  As  it  ended 
then,  so  it  shall  now.  In  triumph  the 
apostle  quoted  the  words  of  Sarah, 
sanctioned  soon  after  by  Jehovah  (Geu, 
21:10,12),  Cast  out  the  bond- 
woman and  her  son,  both  of  them  : 
for  the  son  of  the  bondAvoman 
shall  not  be  heir,  or,  shall  not  in- 
herit, with  the  son  of  the  free- 
woman.  The  quotation  is  almost  ex- 
actly from  the  Septuagint.  Instead  of 
"  with  my  son  Isaac,"  Paul  says,  "  with 
the  son  of  the  freewoman,"  to  bring  out 
prominently  the  contrast  of  freedom 
with  bondage,  which  is  the  chief  point 
of  the  allegory.  The  phrase,  shall  not 
he  heir,  is  emphatic,  shall  siirely  not, 
or,  shall  in  nowise  have  inheritanceioith 
the  son  of  the  freewoman.  Judaism  can 
in  no  wise  share  with  Christianity  in 
the  promised  inheritance  ;  works  of  the 
law  cannot  share  with  faith  in  Christ 
as  a  ground  of  acceptance  with  God. 
Only  those  who  simply  trust  in  Christ, 
apart  from  works  of  the  law,  are  justi- 
fied, while  those  who  rely  on  legal  ob- 
servances  are  condemned.    You  who 


are  going  back  to  the  law  are  proving 
yourselves  to  be  children  of  the  bond- 
woman, and  are  giving  up  your  true 
lineage  and  your  inheritance.  "It 
seems  scarcely  possible  to  estimate  the 
strength  of  conviction  and  depth  of 
prophetic  insight  which  this  declara- 
tion implies.  The  apostle  thus  confi- 
dently sounds  the  death-knell  of  Ju- 
daism at  a  time  when  one-half  of  Chris- 
tendom clung  to  the  Mosaic  law  with 
a  jealous  aflection  little  short  of  frenzy, 
and  while  the  Judaic  party  seemed  to 
be  growing  in  influence,  and  was  strong, 
even  in  Gentile  churches  of  his  own 
founding,  to  undermine  his  influence 
and  endanger  his  life  "  (LiGHTFOOT). 

31.  Conclusion  and  application  of 
the  history  and  allegory.  It  is  closely 
connected  with  the  first  verse  of  the 
next  chapter.  So  then,  rather  ac- 
cording to  the  best  text,  Wherefore, 
brethren,  we  are  not  children  of 
the,  rather,  a,  bondwoman,  but  of 
the  free  ;  we  are  no  children  of  a 
bondmaid,  be  she  Jew  or  heathen,  but 
of  the  free  wife,  and  therefore  we  our- 
selves are  free.  It  follows  from  the 
whole  preceding  argument  that  we  are 
free  from  the  bondage  of  the  law  and 
from  the  yoke  of  its  legal  observances, 
and  enjoy  tlie  freedom  of  the  children 
of  God.  This  thought  is  brought  out 
and  applied  to  the  Galatian  believers 
in  5  :  1. 

Practical  Remarks. 

1.  The  race  as  well  as  the  Jewish  nation 
had  its  minority  and  its  appointed  term 
of  religious  tutelage  (ver.  1-3  ;  Rom.  1  : 
18-20;  Acts  14  :  15-17). 

2.  In  the  divine  economy  there  is  an 
analogy  between  the  treatment  of  the 
race  and  individuals  (ver.  1-3;  Acts  17  : 
26-30). 

3.  The  sacrifices  and  external  ordi- 
nances of  the  old  dispensation  were  es- 
sential elements  in  the  progress  of  revela- 
tion suited  to  the  infancy  and  minority 


108 


GALATIAXS 


[Ch.  IV. 


of  the  race  (ver.  1-3 ;  3  :  2J ;  Heb.  9  :  1, 
10). 

4.  At  the  coming  of  Clirist  the  unsup- 
plied  wants  of  the  world  demanded  a 
spiritual  religion  and  a  divine  Saviour 
(ver.  1 ;  Ilaggai  2:7;  Isa.  61  :  '2-3). 

5.  It  \va.s  Christ's  mission  to  save  sin- 
ners and  make  them  sous  of  God  (ver.  5, 
6,  10:  lJohu3:  1,  2). 

6.  A  spirit  of  filial  affection,  faith,  and 
obedience  is  an  evidence  of  the  Holy 
Spirit's  work  in  the  heart,  and  of  adoption 
into  God's  family  (ver.  6;  5  :  22-24;  John 
16  :  13.  14). 

7.  The  sonship  of  believers  extends  to 
the  glory  of  Christ,  and  is  beyond  human 
comprehension  (ver.  7 ;  1  Cor.  3  :  21-23  ; 
1  John  3:2;  Kev.  3  :  21 ;  Col.  3  :  4  ;  1  Peter 
5:1). 

8.  All  men  before  conversiou  are  sinners 
under  bondage,  whatever  their  condition 
or  advantages  (ver.  8;  Rom.  1  :  18,  19;  3  : 
19;  5:  12). 

9.  There  is  an  element  in  Judaism  and 
formal  Christianity,  common  to  lx)th  them 
and  pagan  religions  (ver.  9.  10;  Matt.  6  : 
7;  Col.  2  :8,  20). 

10.  True  religion  in  the  soul  is  a  matter 
of  conscious,  personal  experience  (ver.  6, 
9;  2  Cor.  1  :  22;  5  :  5,  10,  17). 

11.  The  knowledge  of  God  which  brings 
spiritual  freedom  increases  our  responsi- 
bility (ver.  9-11 ;  John  9  :  41). 

12.  There  is  great  reason  to  fear  for 
those  who  practise  ritual  observances,  lest 
their  profession  of  godliness  and  all 
efforts  for  their  salvation  be  in  vain  (ver. 
11 ;  Isa.  1 :  14 ;  2  Kings  18  :  4  ;  Matt.  15  : 
8,9). 

13.  The  lapse  of  Christians  into  error,  and 
their  turning  away  from  the  instruction  of 
pastors  is  not  a  personal  offense  against 
the  latter,  but  a  public  sin  against  Christ 
and  his  cause  (ver.  12  ;  Zech.  13  :  6). 

14.  Strong  emotions  and  ardent  affec- 
tions do  not  assure  a  permanent  Christian 
life  (ver.  13-1.5 ;  5  :  7 ;  Matt.  13  :  20,  21). 

l.'>.  Fickle  and  emotional  people  should 
especially  beware,  lest  their  impulses  be- 
come their  besetting  sins  (ver.  14, 15 ;  Heb. 
12:1). 

16.  "Faithful  are  the  wounds  of  a 
friend  "  ;  but  it  is  very  difficult  to  regard 
with  constant  affection  one  who  may  at 


all  times  tell  us  the  truth  (ver.  16 ;  Prov. 
27  :  6). 

17.  Fickle  and  impulsive  people  are 
often  an  easy  prey  to  .self-seeking  leaders 
and  false  teachers  (ver.  17;  Acts  14  :  11, 
18,  19). 

18.  True  zeal  for  Christ's  cause  and  true 
love  for  his  servants  will  be  manifested 
both  in  their  presence  and  in  their  ab- 
sence (ver.  18;  Phil.  2  :  12). 

19.  A  pastor's  anxiety  for  backsliding 
converts  is  often  as  great,  and  even 
greater,  than  that  he  finst  experienced  for 
their  conversion  (ver.  19,  20;  Phil.  3  :  18). 

20.  To  stand  in  doubt  of  his  spiritual 
children  is  one  of  the  most  painful  ex- 
periences of  the  Christian  minister  (ver. 
11,  20;  3:1;  2  Cor.  2  :  12  ;  7  :  5,  6). 

21.  An  argiimentum  ad  homincm  is  often 
the  most  effective  of  all  arguments  and 
can  be  properly  used  to  confirm  princi- 
ples, or  truths  already  established  (ver. 
21-31). 

22.  Allegory  based  on  history  is  legiti- 
mate .«;o  far  as  it  accords  with  the  intent 
of  and  the  will  of  God  in  history.  His- 
tory, if  truly  written,  presents  God's  prov- 
idence and  will  as  manifested  in  human 
affairs.  Every  human  life  may  be  said  to 
contain  some  moral  lesson  and  some 
spiritual  intent  of  God  in  the  government 
of  mankind  (ver.  21-31). 

23.  Many  events  in  Old  Testament  his- 
tory may  be  used  to  illustrate  important 
truths  under  the  gospel,  and  to  guide  us 
in  the  discharge  of  many  practical  duties 
in  life  (ver.  21-31  ;  James  5  :  10.  11). 

21.  The  Holy  Spirit  had  a  religions 
design  in  moving  men  to  record  so  much 
history  in  the  Old  Testament.  Hayipy 
they  Avho  discern  the  import  and  discover 
the  lessons  of  the  sacred  narrative  (ver. 
21-31 ;  2  Tim.  3  :  16,  17 ;  1  Peter  1  :  10,  11 ; 
2  Peter  1  :  20,  21). 

2.'i.  There  is  no  antagonism  between  the 
law  and  the  gospel,  but  between  legalism 
and  the  gospel  (ver.  29,  30;  Rom.  11  :  6). 

26.  Christ  is  the  great  Liberator,  who 
delivers  us  from  the  bondage  of  the  law 
and  brings  us  into  the  liberty  of  the  gos- 
pel (ver.  m,  ;n  ;  5  :  1  ;  John  8  :  36). 

27.  Christians  should  recognize  their 
own  high  calling,  as  the  children  of 
promise,  as    the    freemen  of   the    Lord, 


Ch.  v.] 


GALATIANS 


109 


Exhortations  to  preserve  Christimi  liberty. 

5  y  STAND  fast  therefore  in  nhe  lib- 
erty wherewith  Christ  hath  made  us 
free,  and  be  not  entangled  again  *  with 
the  yoke  of  bondage. 

2  Behold,  I  Paul  say  unto  you,  that  ^if 
ye  be  circumcised,  Christ  shall  profit 

3  you  nothing.    For  I  testify  again  to 


5  WITH  freedom  did  Christ  make  us 
free ;  stand  fast  therefore,  and  be  not 
held  again  with  a  yoke  of  bondage. 

2  Behold,  I,  Paul  say  to  you,  that  if  ye 
become  circumcised,  Christ  will  protit 

3  you  nothing.    And  I  testify  again  to 


y  1  Cor.  16  :  13  ;  Heb.  4  :  14 ;  Jude  20,  21. 


4:3-5:  see  refs.  Johu  8  :  32-36.       a  See  refs.  2  :  4. 


and  as  the  heirs  of  the  glorious  inheritance  1 
with  Christ  (ver.  28-31;  Rom.  8  :  14,  17). 

28.  "The  spirit  of  Christian  liberty  is 
eternal.  Jerusalem  or  Rome  may  strive 
to  imprison  it.  They  might  as  well  seek 
to  bind  the  winds  of  heaven.  Its  home  is 
with  God.  Its  seat  is  the  throne  of  Christ. 
It  lives  by  the  breath  of  his  Spirit.  .  . 
Whosoever  he  be— Judaist  or  Papist,  priest 
or  king,  or  demagogue— that  makes  him- 
self lord  of  God's  heritage  and  would 
despoil  his  children  of  the  liberties  of 
faith,  let  liim  beware,  lest  of  him  also  it 
be  spoken,  '  Cast  out  the  bondwoman  and 
her  son'"  (Fixdlay,  "Expos.  Bible,"  p. 
301.)  (Yer.  28-31;  Rom.  8  :  31-39;  Matt. 
16  :  18.) 

CHAPTER  V. 

The  practical  portion  of  this  Epistle 
begins  liere  and  extends  to  its  end. 
Paul  applies  the  principle  of  Christian 
liberty  to  circumcision.  He  exhorts 
the  Galatians  to  hold  fast  their  free- 
dom lest  they  forfeit  their  interest  in 
Christ  (ver.  1-6) ;  and  warns  them  in  re- 
spect to  defection  from  the  right  path 
and  against  false  teachers  (ver.  7-12). 
He  shows  what  is  the  proper  use  of 
Christian  liberty,  and  the  correspond- 
ing life  and  conduct  required  (ver.  13-26). 

1-6.  EXHORTATIOX  TO  HOLD  FAST 
THEIR  FREEDOM  IN  THE  GOSPEL  LEST 
THEY    FORFEIT    THEIR     INTEREST    IN 

Christ.  Circumcision  will  profit  them 
nothing  (ver.  1,  2),  In  submitting  to 
circumcision  they  become  debtors  to  the 
whole  law  (ver.  3)  ;  and  dependence  upon 
the  law  for  justification  excludes  grace 
and  severs  from  Christ  (ver.  4).  Justi- 
fication comes  by  faith   through    the 

Spirit  (ver.  5.  6). 

1.  This  verse  is  a  connecting  link  be- 
tween the  doctrinal  and  practical  por- 
tions of  the  Epistle.  It  contains  the 
conclusion  of  the  preceding  discussion 


and  the  beginning  of  Paul's  application 
of  the  principles  of  Christian  liberty  to 
circumcision.  Stand  fast  therefore 
in  the  liberty  wherewith  Christ 
hath  made  us  free.  The  original 
text  is  doubtful.  But  the  text  approved 
by  most  textual  critics  is  :  With  the  free- 
dom, just  spoken  of,  which  is  your  state 
and  condition  as  children,  and  your 
rightful  inheritance;  or,  For  the  free- 
dom of  sons — in  view  of  this  freedom, 
not  of  pupilage,  or  of  an  inferior  state, 
but  of  sons.  Compare,  "  For  ye  were 
called  to  freedom  "  (ver.  is).  The  dative 
case  in  the  original  can  be  translated 
either  ivith,  or  for,  as  above.  Alford 
adopts  the  former,  and  Meyer  the  lat- 
ter. The  general  sense  is  clear  which- 
ever rendering  is  employed.  With  or 
for  the  freedom  of  sonship  did  Christ 
make  us  free  from  the  guilt  and  curse 
of  the  law.  (Con.p.  Rom.  6  :  16-20.)  Stand 
fast  therefore,  firmly  and  upriglit,  not 
Ijowing  your  neck  to  the  yoke  of  legal 
observances;  and  be  not  entangled 
again,  he  not  again  held,  with  a  yoke 
of  bondage  to  Judaism,  as  ye  once 
were  to  heathenism.  The  ritual  observ- 
ances of  Judaism  were  useless  and  bur- 
densome, a  yoke  of  bondage  upon  their 
fears  and  their  consciences.  Compare 
Peter's  address  at  the  Jerusalem  Con- 
ference (Act.s  15  :  10). 

2.  Paul  makes  a  personal  and  an 
authoritative  appeal  as  an  apostle,  that 
they  should  stand  fast  in  the  freedom 
of  the  gospel  and  not  submit  to  the 
bondage  of  the  law.  Behold,  con- 
sider and  understand  clearly,  I  Paul, 
an  apostle  (i  ;  i),  your  teacher  and 
friend,  to  whom  ye  once  were  so  devoted 
(4:15),  say  unto  you,  uttering  the 
truth  solemnly  and  tenderly,  that  if 
ye  be  circumcised,  with  the  object 
which  you  and  your  teachers  have  in 
view,  Christ  shall  profit  you  noth- 
ing. Paul  cannot  refer  to  the  mere  fact 
of  being  circumcised,  for  all  the  Jewish 


110 


GALATIANS 


[Ch.  V 


every  mail  that  is  circumcised,  "that  he 

4  is  a  debtor  to  do  the  wiiole  law.  ^Clirist 
is  become  of  no  elTect  unto  you,  who- 
soever of  you  are  justified  by  the  law  ; 

5  •  ye  are  "fallen  from  srace.  For  we 
through  the  Spirit  fwait  «for  the  hope 

6  of  righteousness  by  faith.  For  ^iu  Jesus 


every  man  who  becomes  circumcised, 

that  he  is  a  debtor  to  do  the  whole 

1  law.     Ye   are  separated    from   Christ, 

whoever  of  you  are  being  justified  by 

5  law  ;  ye  are  fallen  away  from  grace.  For 
we  through  the  Spirit  by  faith  wait  for 

6  the    hope  of    righteousness.     For   in 


I  8  :  10.  d  2  :  21 ;  Rom.  9  :  31,  32.  a  See  1  :  6-9  ;  Heb.  10  :  38,  39  ;  12  :  15  ;  2  Peter  2  :  20-22. 

/  Rom.  8  :  21,  25.  g  Rom.  1  :  17  ;  Phil.  3  :  9 ;  2  Tim.  4:8.  h  See  refs.  Rom.  2  :  25-29. 


converts  had  received  that  rite,  and 
from  a  Christian  standpoint  neither 
circumcision  nor  uncircumeision  was 
anything  in  itself  (ver.  6  ;  6  :  i5).  But 
he  rather  means,  If  ye  submit  to  be  eii- 
cumcised  as  a  necessary  metliod  of  sal- 
vation, then  you  turn  away  from  Christ 
as  your  only  Saviour.  Salvation  by 
law,  and  salvation  l)y  grace  through 
faith  in  Christ,  are  directly  opposite  to 
each  other,  [n  their  circumstances  the 
Galatian  converts,  if  they  submitted  to 
circumcision,  would  only  do  so  because 
they  felt  it  necessary  to  salvation. 

3.  With  deep  emotion  the  apostle 
fortifies  what  he  has  just  said.  For, 
rather.  And,  more  also,  I  testify, 
/  solemnhj  declare,  again,  knowing 
whereof  1  afhnn,  and  repeating  more 
strongly  the  thought  of  the  preceding 
verse.  Some  suppose  again  to  refer  to 
wliat  he  had  said  to  the  Galatians  during 
his  last  visit.  But  such  a  supposition 
is  not  necessary.  Nor  is  it  needful  to 
suppose  that  he  had  to  protest  against 
.Tudaizing  teacliings  during  that  visit. 
For  it  was  now  a  wonder  to  him  that 
tliey  were  so  soon  removing  from  the 
truth  (1  :  6).  I  solemnly  dec/are  again, 
to  every  man,  whoever  he  may  be, 
that  is  circumcised,  in  being  cir- 
cumcised, submitting  to  the  rite  as  nec- 
essary to  tlie  righteousness  demanded 
for  justification  (ver.  4-6).  In  thus  sub- 
mitting to  circumcision  he  turns  away 
from  Christ  to  the  law  system,  which 
demands  perfect  obedience  as  a  con- 
dition of  salvati(m.  He  is  a  debtor, 
unch'r  obligation,  to  do  the  whole 
law  (a:  Id).  Paul  regards  the  law  as 
a  unit,  A  person  cannot  embrace  a 
part  of  the  law  system  of  salvation 
without  taking  the  whole  and  keeping 
all  of  its  requirements.  In  accepting 
tliis  Judai/.iiig  ])erversion  lie  would 
become  a  jtroselyte  to  Judaism  and 
bound  to  the  law  as  a  wliole.  Proba- 
bly  the    Galatian    believers    had    not 


thought  of  the  legitimate  consequences 
of  thus  yielding  to  this  perverted  gospel. 

4,  And  more  strongly  still  he  puts 
it,  Christ  is  become  of  no  ettect 
unto  you,  severed,  separated,  or  cut 
off  from  Christ,  whosoever  of  you 
are  justified  by  the  law,  by  km 
(without  the  article).  The  Mosaic  law 
is  of  course  meant,  but  that  represented 
the  law  principle  as  found  in  all  legal 
justification.  The  apostle  in  his  thought 
includes  all  who  would  be  justified  by 
a  system  of  law.  Ye  are  fallen  from 
grace,  cncay  from  the  plane  of  salva- 
tion by  grace,  down  to  the  lower  plane 
of  working  out  your  salvation  by  your 
own  righteousness,  which  you  aie  pow- 
erless to  do.  Paul  speaks  of  the  logical 
result  as  if  already  accomplished, 
though  he  still  has  hopes  for  them  (ver. 
10),  He  put  the  case  strongly.  If  jus- 
tification is  sought  by  the  law,  then  you 
forfeit  grace  and  ruin  is  certain,  Tliere  is 
no  reference  here  to  the  modern  doctrine 
of  "falling  from  grace."  Dr.  Bart- 
lett  ("Christian  Scriptures")  and 
some  others  take  the  verb  "  are  fallen  " 
to  mean  driven,  or,  cast  off',  as  in  Acts 
27  :  17,  26,  29,  with  an  allusion  to  Ha- 
gar,  ye  are  driven,  or,  cast  forth,  like 
Hagar  and  her  son,  from  grace.  So 
also  Lightfoot.  Such  an  allusion 
would  be  a  striking  one ;  but  this  mean- 
ing of  the  word  is  not  common,  and  is 
so  used  by  navigators,  as  above,  but  is 
only  barely  possibly  so  used  here. 

5.  In  this  and  the  next  verse  the 
apostle  contrasts  the  faith-]irineiple 
with  the  law-principle  of  the  preceding 
verses,  and  confirms  still  liirtber  that 
these  two  principles  are  exclusive  of 
each  other.  For,  introduces  a  confirm- 
atory  reason   for  the  statement  of  the 

!  la.st  verse,  and  including  all  those  on 
the  plane  of  grace    We,  in  contrast  to 

\  the  preceding  ye.  For  ire  through 
the  Spirit  wait,  eagerly  and  patient- 

I  ly,  for  the  hope  of  righteousness 


Ch.  v.] 


GALATIANS 


111 


Christ  neither  circumcision  availeth 
anything,  nor  uueircumcision ;  but 
i  faith  which  worketh  by  love. 

7  •'Ye  did  '  run  well :  "^  who  did  hinder 
you  that  ye  should  not  obey  the  truth  ? 

8  This  persuasion  cometh  not  of  him  "^  that 


Christ  Jesus  neither  circumcision  avails 
anything,  nor  uueircumcision, but  faith 
working  through  love. 

7  Ye  were  running  well ;  who  hindered 
you,  that  ye  should  not  obey  the  truth  ? 

8  The  persuasion  is  not  from  him  who 


James  2  :  14-26  ;  1  Peter  1  :  1 


fc  See  4  :  15. 


I  1  Cor.  9  :  24. 


1  :6. 


by  faith,  the  righteousness  which  is  the 
result  of  feith.  The  righteousness  here 
should  not  be  limited  to  justification, 
but  should  include  all  that  is  implied 
in  sanctification,  full  and  complete 
righteousness,  that  toward  which  the 
Christian  advances  from  the  moment  he 
becomes  a  recipient  of  grace  and  exer- 
cises faith.      (Comp.  Rom.  13:  11.)      So  alsO 

the  hope  of,  etc.,  is  put  for  the  realiza- 
tion of  the  hope,  as  the  word  promise 
often  denotes  the  thing  promised  (Heb. 
11  :  39).  The  verb  wait  denotes  expec- 
tation of  something  future  rather  than 
something  present  and  already  pos- 
sessed. Compare  the  use  of  the  verb  in 
Rom.  8  :  19,  23,  25  ;  1  Cor.  1  :  7,  etc. 
Both  the  Spirit  and  faith  have  to  do 
with  the  beginning  of  this  salvation, 
the  former  on  God's  part,  the  latter  on 
man's  part,  and  until  its  full  comple- 
tion and  realization  in  heaven.  Two 
things  are  here  brought  to  view  in  this 
method  of  salvation  by  grace :  the 
agency  of  the  Spirit,  and  faith  as  a  con- 
dition or  means. 

6.  For,  to  confirm  what  I  have  said, 
that  the  hope  of  righteousness  is  from  or 
by  means  of  faith,  consider  the  fact 
that  in  Jesus  Christ,  to  one  in  spiri- 
tual union  with  him,  neither  cir- 
cumcision availeth  anything,  nor 
uncircumcision.  It  matters  not 
whether  a  person  is  circumcised  or  not ; 
but  faith  working  through  love  avail- 
eth something.  A  living,  active  faith 
is  necessary  to  the  realization  of  that 
hope  and  attaining  that  full  and  per- 
fect righteousness.  The  verl)  worketh 
is  not  passive,  but  middle,  and  active  in 
force,  according  to  its  uniform  usage  in 
the  New  Testament  (2  Cor.  4  :  12 ;  Kph.  3  : 

20  ;  Col.  1  :  29  ;    1  Thess.  2  :  13,  etc.).       Faith  is 

not  dead  but  active  and  living;  it  ex- 
presses its  energy  through  love.  No- 
tice that  faith,  hope,  and  love,  the 
three  graces  _(i  Cor.  13  :  13),  are  brought 
together  in  this  and  the  preceding  verse. 
Love  is  a  constraining  power ;  hope 
helps  on  to  a  triumphant  realization ; 
but  faith  alone  is  the  eye  of  the  soul 


and  takes  in  Christ  and  his  righteous- 
ness. Here  Paul  occupies  common 
ground  with  James.  Both  hold  to  a 
living,  working  faith,  and  a  corre- 
sponding change  of  heart.  (Comp.  e  :  15  ; 

1  Cor.  7  :  19). 

7-13.  Warning  against  begin- 
ning TO  DEPART  FROM  THE  RIGHT 
PATH,  AND  AGAINST  FALSE  TEACH- 
ERS, Paul  reminds  the  Galatians  of 
their  good  beginning  in  their  Christian 
life,  and  assures  them  that  whatever 
has  influenced  them  into  a  difierent 
course  is  not  of  God  (ver.  7,  8).  The  evil, 
if  not  checked,  will  soon  pervade  all 
(ver.  9).  He  has  confidence,  however, 
that  they  will  still  hold  to  the  right, 
and  that  their  troublers  will  be  punished 
(ver.  10).  He  refutes  the  charge  that  he 
still  preaches  circumcision,  and  ex- 
presses a  severe  wish  regarding  those 
who  were  unsettling  their  faith  (ver.  11, 
12). 

7.  In  surprise  the  apostle  speaks  of 
their  defection  in  the  Christian  life. 
Ye  did  run  Avell ;  ye  toere  ruyining 
ivell,  nobly,  at  the  beginning  of  your 
Christian  career.  The  figure  is  taken 
from  the  race-course,  a  favorite  one  with 
Paul  (2:2:  Pbii.  3  :  14).  "  The  carcful 
student  will  notice  that  the  figures  in 
the  other  New  Testament  Avriters  are 
oftener  drawn  from  the  natural  world 
about  us"  (Boise).  Who  did  hinder 
you,  cutting  off  your  way  and  arrest- 
ing your  progress.  It  is  implied  here, 
and  in  ver.  10,  that  some  prominent 
false  teacher  had  done  this.  That  ye 
should  not  obey  the  truth,  that 
ye  should  not  continue  to  obey  the  true 
gospel,  according  to  Avhich  salvation  is 
of  grace  and  through  faith,  and  not 
through  legal  observances,  (see  on  3  :  1.) 

8.  A  warning,  that  it  is  not  of  God. 
The  word  rendered  persuasion  occurs 
only  here  in  the  New  Testament.  It 
may  mean  a  passive  compliance  or  an 
active  dissiiasion.  The  latter  fits  bet- 
ter with  the  connection  and  is  preferred 
by  Alford,  Ellicott,  Meyer,  and  others. 
I7ie  dissuasion  from  obeying  the  truth 


112 


GALATIANS 


[Ch.  V. 


9  cnlloth  vou.  0  A  little  leaven  leaveueth 
10  the  whok'  lump,    rl  have  eoiitidcncc 
in  you  throujili  tlie  Lord,  thut  ye  will 
be   none  otherwise  uiindod  :    but  "i  he 
that  troubleth  you  shall  bear  his  judg- 
H  nient.  whosoever  he  be.  'And  I,  breth- 
ren, if  I  yet  i)reaeh  cireunicision,  »  why 
do  I  yet  sutler  persecution  ?    Then  is 
12  »the  offence  of  the  cross  ceased.    "I 


]  9  cnlls  you.  A  little  leaven  leavens  the 
'  10  whole  lump.  I  have  confidence  as  to 
you  in  the  Lord,  tliat  ye  will  be  no 
otherwise  minded  ;  but  he  that  trou- 
bles you  shall  bear  his  judgment,  who- 
11  ever  he  may  be.  But  as  for  nie,  breth  • 
ren,  if  I  still  preach  circumcision,  why 
am  I  still  persecuted?  Tlien  has  the 
stumbling  block  of  the  cross  been  taken 


0  1  Cor.  5  :  6.  7  ;  15  :  33. 
29;  6  :  17;  Acts  21  :  21,  28. 


p  2  Cor.  2  :  3  ;  8  :  22. 
t  I  Cor.  1  :  23. 


q  See  refs.  1:7,  etc.  r  6  :  12. 

u  Joshua  7  :  25  ;  John  9  :  34  ;  1  Cor.  5 


(last  verse)  is  not  of  him  that  call- 
eth  you,  it  is  not  from  God  who  calls 
Ills  people,  among  whom  you  are  uum- 
bereti,  l)ut  from  some  opposing   source. 

9.  A  warning  against  the  pervasive 
influence  of  the  evil,  by  the  use  of  what 
seems  to  have  been  a  familiar  proverb  : 
A  little  leaven  leaveueth  the 
whole  lump.  The  proverb  is  also 
found  in  1  Cor.  5  :  0.  Leaven  is  usually 
the  symbol  of  evil  in  the  Scriptures. 
As  the  lump  of  leaven  in  the  dough 
communicates  lightness  to  the  whole 
mass,  so  of  influences  in  a  community. 
Some  apply  the  leaven  to  the  false 
teaching  of  Judaism,  which,  though 
just  beginning,  would  in  due  time  lead 
to  its  complete  adoption,  to  the  entire 
perversion  of  the  gospel.  This  appli- 
cation is  favored  by  the  false  teachings 
implied  in  ver.  8.  But  others  refer  the 
leaven  to  the  fal.se  teachers,  who  but 
few  in  number  and  onlj'^  one  promi- 
nently, would  increase  until  the  infec- 
tion should  reach  to  the  whole  body. 
This  is  favored  by  the  individual  refer- 
ence in  ver.  10.  It  seems  to  me  that 
the  apostle  uttered  the  proverb  with 
more  special  reference  to  the  first  view, 
l>ut  also  extends  the  application  men- 
tally to  the  second.  The  two  views 
are  not  so  different  that  they  cannot  be 
combined.  If  tlie  doctrines  are  meant, 
then  it  is  these  as  promulgated  l)y  the 
false  teacliers.;  and  if  the  teachers  are 
meant,  then  it  is  they  as  teaching  the 
false  doctrines. 

10,  Notice  how  abruptly  Paul  goes 
frttm  one  point  to  another  in  these 
I  verses.  Now  he  expresses  himself  more 
favorably  respecting  the  (Jalatian  con- 
verts, showing  that  hedid  not  regard 
them  as  having  apostatized,  but  rather 
as  in  danger  of  .so  doing.  I,  niy.self  (em- 
phatic), remembering  your  conversion 
and  your  zeal  for  Christ,  have  confi- 
dence in  you  through  the  Lord, 


rather,  in  regard  to  you  in  the  Lord, 
that  ye  will  be  none  otherwise 
minded  than  I  am.  Compare  "I 
beseech  you,  brethren,  become  as  I 
am  "  (4 :  12).  He  believes,  notwithstand- 
ing the  influence  of  false  teachers,  that 
they  will  be  in  accord  with  the  teach- 
ings and  warning  of  this  chapter  and, 
indeed,  of  the  whole  Epistle,  and  adopt 

no  other  principles.  (Comp.  2  Thess.  3:4; 
Rom.  8  :    5;    Phil.    3:    15.)        But      he    that 

troubleth  you,  having  in  view  some 
prominent  false  teacher  who  was  ex- 
citing and  perplexing  their  minds  with 
scruples  and  doubts  and  beginning  to 
cause  debates  and  factions  {^  ■  "!),  shall 
bear  his  judgment,  his  condemna- 
tion before  Cod.  (comp.  josh.  7  :  25.)  The 
verb  bear  carries  aloiig  with  it  the  idea 
of  that  which  bears  severely,  heavily 
on  any  one.  M  hoever  he  may  be, 
whatever  his  position,  or  personal  char- 
acter and  standing.  Thus  the  apos- 
tle's vehemence  is  directed  against  false 
teachers  and  principles  rather  than 
against  the  church  itself. 

11,  At  this  point  he  remembers  that 
his  opposers  had  maliciously  charged 
him  with  preaching  circumcision  him- 
self, in  that  to  the  Jew  he  became  as  a 
Jew,  and  had  even  practised  circum- 
cision, as  in  the  case  of  Timothy,  just  be- 
fore his  first  visit  to  Galatia  (acu  16:3,  6). 
Such  a  charge  against  him  was  absurd 
on  its  very  face  in  view  of  the  persccii- 
I  tions  he  endured.  And  I  (emphatic), 
Hut  as  for  me,  brethren,  as  you  are 
in  name  and  I  believe  in  spirit,  if  I  yet 
preach  circumcision,  and  Judaize, 
why  do  1  yet  sufler  persecution  ? 
why  do  these  Judaizers  still  persecute 
me?  Then,  in  that  ca.se  of  my  preach- 
ing circumcision,  fias  the  offence, 
t/ir  s(uml)/i)ig-l>Ioe/:,  of  the  cross 
evased,  passed  away.  The  cross  was 
a  stumbling-block,  not  only  because  it 
presented  the  Messiah  suflering  a  most 


Ch.  v.] 


GALATIANS 


113 


would  they  were  eveu  cut  off  »  which 
trouble  you. 


12  away.    I  would  that  they  who  are  un- 
settl'ing  vou  would  even  cut  themselves 


Acts  15  :  1,  2,  24. 


shameful  death,  but  also  especially  be-  [  Cybele."  The  verb  and  the  \yordeven, 
cause  his  atoning  death  cut  ott"  all  in  the  original,  indicate  an  action  be- 
ground  of  human  merit   by  works  of    j'ond  circumcision;  and  so  the  Revised 


the  law  and  presented  salvation  by 
faith  alone  in  him.  Paul  notices  this 
stumi)ling-block  in  the  way  of  Israel  in 
Rom.  9  :  31-33,  and  Peter  to  the  so- 
journers in  Galatia  and  elsewhere  in 
Asia  Minor  (1  Peter  2  :6-8),  If  his  preach- 
ing was  not  opposed  to  the  law  as  a 
means  of  salvation,  then  surely  it  could 
be  no  otfeuse  to  them. 

VZ,  In  view  of  such  an  absurd  and 
malicious  charge,  and  of  the  serious 
injury  that  Judaizing  teachers  might 
do  to  the  Galatia n  converts,  Paul 
gives  vent  to  his  righteous  indignation. 
I  would  they  were  even  cut 
off,  rather,  that  they  would  even  cut 
themselces  off  h'om  you,  or  better  still, 
that  they  would  go  beyond  circumcision 
and  mutilate  themselves,  Avhich  trou- 
ble you,  ivho  are  unsettling  jowy  be- 
liefs, turning  you  upside  down  with 
Judaizing  errors !     In  that  case  tliey 


version  renders,  "  would  even  go  be- 
yond circumcision,"  putting  "mutilate 
themselves"  in  the  margin.  Pessiuus, 
one  of  the  chief  cities  of  Galatia,  was  the 
home  of  the  worship  of  Cybele,  in  honor 
of  whom  such  mutilations  were  prac- 
tised. "  Such  an  allusion  would  be  at 
once  understood.  Thus  by  glorying  in 
the  flesh  the  Galatians  were  returning 
in  a  marked  way  to  the  bondage  of  their 
former  heatlienism  "  (Lightfoot). 
Thus  understood  the  language  expresses 
a  wish  of  just  sarcasm,  tliat  these  advo- 
cates of  a  fleshly  rite  would  go  the  ex- 
treme of  making  themselves  eunuchs, 
like  the  priests  of  Cybele.  By  so  doing 
they  would  show-  the  fearful  tendencj' 
of  their  principles,  and  they  could  no 
longer  be  an  injury  to  true  believers. 
The  Greek  commentators  generally  take 
this  view%  as  do  also  most  of  the  leading 
modern  expositors.  "It  is  not  to  be 
ould  sirow  their  true  character,  and  !  rejected  only  because  it  is  displeasing 

n  o,l         •  ^1  .  !•  li         ,I11'_ /> .1 J.' ))/T„„. 


the  tendency  of  their  false  teachings 
and  would  be  no  real  injury  to  you.  In 
regard  to  the  verb  cut  off,  all  interpre- 
ters are  agreed  that  it  is  not  passive, 
but  middle.  Two  explanations  are 
given.  (1)  "I  would  that  they  who 
are  unsettling  and  stirring  up  seditions 
among  you  would  go  further  and  even 
cut  themselves  off  from  you  " — openly 
secede  from  the  church  instead  of  re- 
maining as  a  disturbing  element.  This 
ethical  idea  agrees  with  what  they  were 
doing  in  abandoning  gospel  truth  and 
leading  others  to  abandon  it.  Paul 
could  well  wish  that  teachers  of  such 
sectarian  aims  would  wholly  withdraw 
from  the  company  of  believers.  Besides, 
the  next  interpretation  is  objected  to  as 
being  very  unlike  the  earnest  gravity 
of  Paul  and  unlike  everything  else  in 
the  New  Testament.  This  interpreta- 
tion is  possible,  Avith  due  regard  to  the 
Greek,  and  in  view  of  the  fact  that  a 
verb  often  changes  from  the  physical 
to  the  ethical  with  the  change  of  voice. 
Or  (2)  "I  would  that  these  advocates 

and 


of  circumcision  would  go  furthe 

mutilate  themselves,  like  the  priests  of   fleshly  lusts  (ver.  le-is) 

H 


to  the  delicacy  of  modern  times  "  (Jow- 
ett).  "Circumcision  under  the  law 
and  to  the  Jews  was  the  token  of  a  cov- 
enant. To  the  Galatians  under  the 
gospel  dispensation  it  had  no  such  sig- 
nificance. It  was  merely'  a  bodily  mu- 
tilation, as  such  diftering  rather  in  de- 
gree than  in  kind  from  the  teri'ible 
practices  of  the  heathen  priests " 
(Lightfoot).  (comp.  pi.ii.  s:  2,  s.)  For 
Paul's  severity  of  language  compare 
Acts  13  :  10,  40^  41  ;  2  Cor.  11  :  19.  This 
view  is  not  necessarily  demanded  by, 
but  accords  better  with,  the  original, 
and  would  most  naturall}' suggest  itself 
to  the  Galatian  readers.  It  would  be  bet- 
ter for  these  false  teachei'S  to  go  to  this 
terrible  extreme  than  to  teach  Judaism 
under  the  covert  of  Christianity  and 
pervert  the  gospel. 
13-26.  The  PROPER  USE  OF  Chris- 

TIAX  LIBERTY  AND  THE  CORRESPOND- 
ING   LIFE    AND    CONDUCT    REQUIRED. 

Liberty  is  not  license,  and  must  not  be 
abused,  but  must  be  exercised  by  the 
law  of  love  (ver.  13-15).  Under  the  guid- 
ance of  the  Spirit  they  will  not  fulfill 
-    —     •  -  The  Spirit,  not 


114 


GALATIANS 


[Ch.  V. 


Chrislian  liberty  and  practical  godliness. 

13  For,  brethren,  ye  have  been  called 
uiilo  liberty;  only  ruse  not  liberty  for 
an  occasion  to  the  flesh,  but  »  by  love 

11  serve  one  another.  For  ''all  the  law 
is  fulfilled  in  one  word,  even  in  this; 
Thou  Shalt  love  thy  neighbour  as  thy- 
self. 

15  Hut  ''if  ye  bite  and  devour  one  an- 
other, take  heed  that  ye  be  not  con- 
sumed cue  of  another. 


13  For  ye  were  called  to  freedom,  breth- 
ren ;  only  use  not  your  freedom  for  an 
occasion  to  the  flesh,  but  through  love 

14  serve  one  another.  For  the  whole  law 
is  fullilled  in  one  word,  in  this:  Thou 
shalt    love    thy    neighbor    as    thyself. 

15  But  if  ye  bite  and  devour  one  another, 
beware  lest  ye  be  consumed  one  by  an- 
other. 


y  1  Cor.  8  :  9 ;  1  Peter  2  :  16  ;  2  Peter  2  :  19. 
h  Matt.  7  :  12;  22  :  39,  40. 


a  6  :  2  ;  Rom.  15  :  1,  2  ;  1  John  3  :  16-19. 
c  James  3  :  14-18. 


the  flesli,  should  guide  them  (ver.  19-24^  ; 
in  view  of  which  they  should  avoid 
boasting,  strife,  and  envy  (ver.  25,  26). 

13.  Tlie  apostle  returns  to  the  thought 
of  ver.  1,  For  introduces  a  reason 
why  they  should  not  yield  to  legal 
bondage  and  to  false  teachers.  For, 
brethren,  ye  have  been  called 
unto  liberty,  rather,  ye  ivere  called, 
at  your  conversion, /o?-/?-ee(/o/«.  Free- 
dom was  the  condition  and  object,  the 
very  idea  and  spirit  of  your  calling. 
(See  ver.  8.)  Bondage  to  circumcision  and 
to  legal  observances  is  opposed  to  this. 
Paul,  however,  sees  that  the  Galatian 
converts  needed  to  be  guided  in  the  prop- 
er use  of  their  liberty,  lie  cautions 
them,  however,  against  its  abuse,  and 
against  falling  into  sensual  indulgences. 
Live  on  the  plane  of  freedom,  and  in  its 
privileges  and  blessings  make  full  use 
of  it,  only  use  not  liberty,  use  not 
your  freedom  from  the  law  as  a  ground 
of  justification,  for  an  occasion  to 
the  flesh,  to  sinful  human  nature,  for 
indulging  in  carnal  desires,  evil  speak- 
ing, and  wrong-doing  (ver.  10,11).  Make 
not  your  freedom  a  basis,  a  starting- 
point  ,a  pretext,  for  evil  indulgences 
and  of  throwing  ot!' restraint.  Freedom 
is  not  license.  Freedom  abused  be- 
omes  bondage  to  the  flesh.  It  must 
not  run  into  .\ntinomianism.  But  by, 
by  means  of,  love  serve  one  another. 
Act  as  bond  servants  to  one  another. 
Love  is  the  ruling  principle  in  your 
new  condition  of  freedom,  an  essential 
element  of  your  new  spiritual  life.  Its 
very  spirit  is  service  to  others.  See  to 
it,  tlien,  tliat  your  freedom  is  tempered, 
limited,  and  directed  through  a  .service 
of  love.  Freed  from  the  bondage  of 
ritual  ob.servances  and  legal  obedience, 
you  will  find  your  truest  and  highest 


freedom  in  serving  one  another.     "A 
beautiful  contra.st "  (Bengel). 

14.  The  apostle  explains  what  is  ac- 
complished by  serving  one  another. 
For  all  the'laAV,  the  whole  Mosaic 
law  in  respect  to  this,  is  fulfilled, 
summed  up  and  accomplished,  in  one 
word,  in  one  injunction,  that  of  love: 
Thou  shalt  love  thy  neighbour  as 
thyself.  Quoted  from  the  Septuagint 
( Lev.  19 :  18).  Tliis  brief  injunction  Avould 
suggest  tlie  longer  summary  which  in- 
cludes love  to  God  (Luke  10: 27).  Bcsidcs, 
true  love  to  God  and  true  love  to  man 
are  inseparable.  If  we  really  have  the 
one  we  will  have  the  other.  That  ideal 
state  of  heart  required  to  exercise  per- 
fect love  toward  our  neighbor  would 
exercise  a  corresponding  love  toward 
God.  Moreover,  the  serving  of  one 
another  and  the  application  he  wished 
to  make  (next  vei^se),  required  only  the 
command  to  love  one's  neighbor.  (Comp. 
Rom.  13  :  8-10,  and  note.)  Christianity  has 
incorporated  all  that  was  imperishable 
and  essentia]  to  moral  truth  in  the  Mo- 
saic precepts  and  teachings.  Paul  did 
not  ignore  these  as  precepts  of  life,  but 
as  grounds    of  merit    and  acceptance 

with  (iod.    (See  on  .Malt.  5:  17.) 

15.  But  if,  contrary  to  this  law  of 
love,  ye  bite  and  devour  one  an- 
other, acting  like  wild  beasts,  if  under 
the  influence  of  evil  passions  and  party 
spirit  you  engage  in  party  strife,  such 
as  these  Judaizing  teachings  engender, 
take  heed  that  ye  be  not  con- 
sumed one  of  another,  utterly 
ruined  and  destroyed  as  a  Christian 
community.  Without  love  they  would 
be  without  fellowship;  parties  would 
be  ruined  in  the  conflict,  and  the  mem- 
bers of  the  church  scattered.  The  words 
here  are,  however,  but  a  simple  suppo- 


Ch.  v.] 


GALATIAXS 


115 


16  This  T  say  then,  ^  Walk  in  the  Spirit, 
•"and  ye  shall  not  fulfil  the  lust  of  the 

17  flesh.  For  ^the  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh  : 
eand  these  are  contrary  the  one  to  the 
other :  ^  so  that  ye  cannot  do  the  things 

18  that  ye  would.  "But '  if  ye  be  led  of  the 
Spirit,  ye  are  not  under  the  law. 


16  But  I  say,  Walk  by  the  Spirit,  and  ve 
will  not  fulfill  the  desire  of  the  flesh. 

17  For  the  flesh  has  desires  against  the 
Spirit,  and  the  Spirit  against  the  flesli  ; 
and  these  are  contrary  the  one  to  the 
other,  that  ye  may  not  do  those  things 

18  that  ye  wish.  But  if  ye  are  led  by  the 
Spirit,  ye  are  not  under  law. 


d  Rom.  8  :  1,  4,  12-14.  e  Col.  3  :  5-10  ;  1  Peter  2  :  11.  /  Rom.  7  :  18-25.  ^  Rom.  8  :  5-8. 

ft  Rom.  7  :  15,  19.  i  4  :  4-7  ;  Rom.  8  :  2,  14. 


sition,  not  implying  anything  as  to  the 
actual  state  of  things  then  existing  in  the 
Galatian  church,  but  containing  a  warn- 
ing of  what  might  result  from  false 
teachings  and  party  strife. 

16.  The  apostle  gives  the  remedy 
against  lusts  of  the  flesh.  The  last 
three  verses  have  brought  into  contrast 
a  life  of  love  and  one  of  selfish  strife. 
From  this  to  the  end  of  the  chapter  we 
have  these  two  courses  of  life  more  fully 
exhibited.  This  I  say  then,  now 
this  is  what  I  mean,  Walk  in,  rather, 
by,  the  Spirit,  under  the  guidance  of 
the  Holy  Spirit,  and  according  to  his 
will.  (comp.  Rom.  8:  4.)  And  ye  shall 
not,  a  strong  assertion,  and  ye  will 
not  by  any  means  fulfil  the  lust,  the 
desire,  of  the  flesh.  Flesh  is  the  sin- 
ful nature  opposed  to  God,  pervading 
the  entire  man  before  conversion,  and 
continuing  in  its  remnants  after  con- 
version. These  two  forces,  the  Spirit 
and  flesh,  are  contrary  to  eacli  other, 
and  w-e  can  overcome  the  latter  if  we 
are  imbued  by  the  former  (Rom.  7  :  25). 

17.  The  reason  for  the  foregoing  state- 
ment derived  from  the  antagonism  of 
the  flesh  and  spirit.  For  the  flesh 
lusteth  against,  hath  desires  op- 
posed to,  the  Spirit,  and  the  Spirit 
against  the  flesh;  and,  or  accord- 
ing to  many  of  the  best  documents, /or, 
these,  the"^ flesh  and  Spirit,  are  con- 
trary the  one  to  the  other.  There 
is  a  conflict  in  the  spiritual  life  of  the 
Christian  ;  the  flesh,  the  remains  of  the 
sinful  nature,  the  old  man,  is  in  deadly 
opposition  to  the  new  nature  and  to  the 
Holy  Spirit,  its  Author.  So  that  ye 
cannot,  rather,  according  to  the  most 
approved  text,  that,  expressing  the 
purpose  of  each  contending  party,  ye 
may  not,  do  the  things  that  ye 
would  in  either  case.  The  Spirit 
striving  that  ye  may  not  do  what  ye 
would  under  the  influence  of  the  flesh, 
and  the  flesh  trying  to  keep  you  from  do- 


ing what  j'^ou  wish  under  the  influence  of 
the  Spirit.  This  seems  to  be  the  most 
logical  view.  The  conflict  is  that  of 
the  Christian,  in  which  the  Spirit  strives 
against  the  flesh  and  its  evil  doing; 
and  the  flesh  against  the  Spirit  and  its 
well  doing.  The  unregenerate  are  un- 
der the  full  control  of  the  flesh.  But  in 
the  regenerate  each  is  striving  for 
the  ma.stery.  So  long  as  the  flesh  fails 
of  complete  victory  it  does  not  what  it 
desires;  and  so  long  as  the  Christian 
under  the  guidance  of  the  Spirit  fails 
of  complete  conformity  to  Christ,  he 
does  not  what  he  wishes.  ( Comp.  Rom.  7  .- 
14-25,  and  notes.)  This  versc  Icavcs  the 
Christian  with  these  two  contending 
forces,  each  striving,  but  neither  ac- 
complishing itij  full  object, 

18.  But   if  ye   be,  are,  led,  and 
continuing  to  be  led,  by  the    Spirit 


ye    are    not    under    law 


(the  omitted),  not  under  bondage,  as 
in  the  case  of  Hagar  (+  :  25)^  nor  under 
its  tutelage  (»  :  24),  but  have  the  free- 
dom of  sons  (4  :  31),  bringing  forth  the 
fruits  of  the  Spirit  against  which  there 
is  no  law  (ver.  2.'?),  crucifying  the  flesh 
with  its  passions  and  desires  (^er.  24), 
and  not  under  the  condemnatory  .sen- 
tence of  the  law  (ver. 21).  Comp.  Rom. 
8:4,  "  For  as  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  sons  of  God." 
Such  are  not  under  law  as  a  means  of 
justification,  but  are  assured  of  freedom. 
Analogous  is  the  thought  of  Paul  in 
Rom.  6  :  14,  "  Ye  are  not  under  law  but 
under  grace,"  therefore  "  sin,"  which 
dominates  in  the  flesh,  "  shall  not  have 
dominion  over  you."  The  fruit  of  the 
Spirit,  of  which  love  stands  finst  (ver.  22)^ 
is  in  fact  the  fulfilling  of  the  law  (^er. 
14),  being  in  unison  with  the  law.  It 
is  also  true,  though  not  the  exact  point 
brought  out  in  this  passage,  that  so  far 
as  a  person  is  led  by  the  Spirit,  the  law 
is  written  on  his  heart,  and  it  becomes 
a  joy  to  o])ey  God. 


116 


GALATIANS 


[Cii.  V. 


19  Now  k  the  works  of  the  flesh  are  man- 
ifest, which  are  these:  Adultery,  form- 
eat  ion,  unc-leamiess,  laseiviousnet^s, 

•JO  idolatry,  witehcrait,  hatred,  variance, 
emulations,    wrath,    strife,    seditions, 

21  'heresies,  envyings,  murders,  drunken- 
ness, revellings,  and  such  like:  of  the 
which  I  tell  vou  before,  as  I  have  also 
told  i/ou  in  tiuie  past,  that  ™they  which 
do  such  things  shall  not  inherit  the 
kingdom  of  God. 


j  19      Now  the  works  of  the  flesh  are  mani- 
'       fest;  which  are,  fornication,  unclean- 

20  ness,  wantonness,  idolatry,  sorcery,  en- 
!       mities,  party  spirit,  jealousy,  wraths, 

21  contentions,  divisions,  factions,  envy- 
iiigs,  murders,  drunkenness,  revelings, 

j  and  things  like  these  :  of  which  I  tell 
you  beiorehand,  as  I  also  said  before, 
that  they  who  ])ra(tise  such  tilings 
shall  not'inherit  the  kingdom  of  God 


it  Sec  Malt.  15  :  18-20 ;  Eph.  5.3,  Col.  3:5;  James  3  :  14,  15.        J 1  Cor.  11  ;  19.        m  See  rcfs.  1  Cor.  6  ;  »-l!. 


10-21.  Paul  illustrates  the  two  op- 
positi-  modes  of  life  by  the  works  of  the 
ricsh  and  the  fruit  of  the  Spirit.  He 
thus  gives  the  (ialatians  a  test  by  which 
tliey  may  know  whether  they  Ijelongto 
tile  one  or  the  other  ;  and  shows  the  un- 
mistakalile  and  certain  tendency  and 
result  of  both.  The  list  of  each  is  not 
exhaustive,  but  sufficiently  full  to  show 
their  ri'spective  nature  and  character. 
Now  the  works  of  the  flesh,  the 
deeds  of  man's  sinful  nature,  are 
manifest,  are  notorious,  openly 
known,  which  are  as  follows,  giving 
noted  instances.  Four  classes  are  given. 

( 1 )  Sins  of  sensuality  :  Adultery,  for- 
nication, uncleanuess,  impurity, 
and  those  unnatural  vices  to  which 
many  heathen  were  addicted,  lascivi- 
ousness,open  wantonness  and  shame- 
less profligacy.  Adultery,  omitted  by 
best  manuscripts.  The  idea  appears 
to  be  included  in  the  general  term,  for- 
nication   (Mntt.  5  :  32).      NotC    that    thcSC 

three  sins  are  mentioned  in  2  Cor.  12  :21. 

(2)  Sins  connected  with  false  religions  : 
Idolatry,  the  worshij)  of  false  gods 
(.oti.p.  1  Cor.  5:  11),  witchcraft,  or  sor- 
ceries, using  magical  arts,  often  secretly 
(Acts  19:  i<»)  ;  tlicsc  two  words  are  asso- 
ciated together  in  Rev.  21  :  8,  referring 
as  here  to  the  superstitious  wor- 
ship of  the  heathen.  (3)  Sins  against 
one's  lu'ighbor,  or  violations  of  the  law 
of  love:  Hatred,  better,  enmities; 
variance,  or,  sfriO-;  emulations, 
hi:{tvr,  jrafoiisi/ ;  wraths,  outbursts  of 
passion  ;  strife,  rather,  intrigues  for 
selfish  and  party  ends.  For  the  last 
four  compare  2  Cor.  12  :  20,  where 
they  are  named  in  the  same  order. 
Seditions,  better,  dirisions,  dissen- 
sions; heresies,  rather, /(/<7/o»s,  par- 
ties growing  out  of  di.ssensions  (i  Cor. 
II  :  18)  ;  envyintis,  wi.shing  to  de- 
prive others  of  what  they  have;  mur- 
ders, the  greatest  violation  of  the  law 


'  of  love,  the  extreme  of  hatred.  The 
'  word  murder  is  omitted  by  some  an- 
cient texts,  "but  it  prol)ably  should  be 
retained.  (4)  Intemperate  excesses, 
or  sins  against  one's  self.  Drunken- 
ness, in  the  plural,  denoting  many  and 
I  repeated  acts,  revellings,  particularly 
at  night,  and   generally  accompanied 

with  drunkenness  (the  same  iu  Rom.  13  :  lA), 

and  such  like,  evil  deeds  r^imilar  to 
these  mentioned  in  verses  1!»-21.  Of 
which  things  I  tell   you   before,  / 

I  foreu'ar)i  you  as  I  also  did  forewarn  you 
"when   I    was    with    you,   that    they 

I  Avliich  do,  practise,  such  things 
shall  not  inherit  the  kingdom  of 
God.  They  that  sow  to  the  tlesli  shall 
of  tlie  flesh  reap  corruption,  and  shall 
fail  of  "  life  eternal"  (6:8).  They  are 
not  children  of  the  kingdom  here,  and 
shall  not  inherit  its  blessings  hereafter. 
They  shall  not  "  partake  of  the  eternal 
salvation  of  the  ^lessiah's  kingdom  " 
(TiiAYER),  not  having  faith  that  works 
through  love  (^er.  c),  but  having  charac- 
ter and  deeds  diametrically  opposed  to 
its  principles  and  truths. 

I      This  list  of  current  sins  differs  suffi- 

j  ciently  from  other  descriptions  in  Paul's 
Epistles  to  suggest  that  it  was  specially 

I  applicable  to  the  Galatians.  (comp.  Rom, 

1  :  29-31  :   1  Cor.  6  :  9.  10  ;  Eph.  5  :  3,  4  :    Col.  S  :  5, 

;  7,  8  ;  1  Tim.  6.  4,  5.)  "  From  early  habit 
and  constant  association  a  Gentile 
church  would  be  peculiarly  exposed  to 
the  sins  of  the  first  two  classes.  The 
third  would  be  a  probable  consequence 
of  their  religious  dissensions,  inflaming 
the  excitable  temperament  of  a  Celtic 
people  "  (  LiGHTFOOT).  Strife  and  di- 
vision have  been  proverbial  of  the  Gal- 
lic race;  of  quick  temper,  jealous  and 
irritable,  enthusiastic  and  generous. 
The  fourth  also  would  fit  the  Gallic 
people,  who  have  been  prone  to  the  ex- 

1  cesses  of  strong  drink,  Peter  warns 
the  CJalatians,  among  others,   against 


Ch.  v.] 


GALATIANS 


117 


22  But  "the  fruit  of  the  Spirit  is  « love, 
joy,  peace,  loiigsuffering,  p  gentleness, 

23  goodness,  faitli,  meekness,  temperance: 
2-1  1  against  such   there  is  no  law.    And 

they  that  are  Christ's  have  f  crucified 
theflesh  with  the  atfectious  and  lusts. 


22  But  the  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suflering,   kindness,  good- 

23  ness,     faith,    meekness,    self-control ; 
against  such  things  there  is  no  law. 

24  And  they  that  are  of  Christ  Jesus  cruci- 
fied the  flesh  with  its  passions  and  de- 


n  Eph.  5  :  9. 


Rom.  5  :  1-5  ;  Col.  3  :  12-17. 
r  Rom.  6:6;  13  :  14 : 


p  Jame 
Peter  2  :  11. 


q  1  Tim. 


"excess of  wine,  revellings,  carousings 
and  unhallowed  idolatries  "  (i  Peter  +  :  a, 
4).  The  Romans  were  more  noted  for 
gluttony  than  for  drunkenness.  Tlie 
Greeks  were  comparatively  a  sober  peo- 
ple. The  Gallic  people  were  frank  and 
impulsive  and  comparatively  free  of 
lying  and  injustice,  which  are  found  in 
other  lists,  but  not  in  this. 

3;2,  23.  We  have  here  a  list,  though 
not  a  complete  one,  of  the  fruit  of  the 
Spirit.  Notice  that  it  is  not  works  of 
the  Spirit,  nor  of  those  in  whom  the 
Spirit  works,  but  the  fniit.  True  re- 
ligion is  not  a  set  of  good  deeds,  a  form 
of  godliness,  but  it  is  an  inward  power, 
a  right  disposition  of  the  heart,  a  re- 
newed character,  bearing  fruit  "  in  all 
goodness  and  righteousness  and  truth" 
(Eph.  5:9).  The  works  of  the  flesh  are 
many,  springing  out  of  many  desires, 
often  hostile  among  themselves,  and 
not  always  found  in  one  person.  But 
the  fruit  of  the  Spirit  is  essentially  one 
and  had  an  inner  unity.  Its  manifesta- 
tions in  the  soul  are  harmonious  and 
helpful,  one  with  another,  and  grow 
out  of  the  one  element  of  love.  He 
that  has  the  Spirit  has  within  him  the 
root  of  all  Christian  graces,  which  may 
be  developed  into  the  activities  of  all 
Christian  living.  Love  stands  first  in 
this  list  of  nine  Christian  virtues,  at  the 
foundation.  Christian  love  is  peculiar 
to  Christianity.  "The  word  {h<^-^^, 
agape)  scarcely  occurs  in  classic  Greek, 
but  in  the  New  Testament  over  one 
hundred  times ;  whereas  the  old  clas- 
sic word  (<|)t'Vta)  occurs  l)ut  once  in 
the  New  Testament,  the  friendship  of 
the  woi'ld  (James  4  :  4)."  Joy,  in  the 
Lord,  in  the  Holy  Spirit  («<""•  n  -.  \7 ; 
Phil,  i :  i).  Peace,  in  the  conscience 
and  with  God  {Rom.  5  :  i).  Longsuf- 
fering,  patience  and  endurance  under 
injuries  and  provocations  (Heb.  e  :  12 ; 
James  5  :  10).  Geiitleiiess,  better, 
kindness,  actively  disposed  and  ex- 
ercised toward  others.  Goodness, 
uprightness  in  heart  and  life  (Rom.  15 : 


14;  2  Thess.  1  :  u).  Faith,  trustful- 
ness,  or  as  some  would  render,  faith- 
fulness, in  relation  to  God  and  men. 
Comp.  1  Cor.  13  :  7,  where  it  is  said 
that  love  "  believeth  all  things." 
Meekness,  a  mild  sul)mission  of  the 
soul  to  the  dealings  of  God  and  the 
treatment  by  men.  Temperance, 
self-control,  in  all  respects  a  self-mas- 
tery over  appetites  and  desires,  over 
the  body  and  soul.  (Comp.  i  Cor.  9  :  25.) 
Against  such  things  as  the  virtues 
above  enumerated  there  is  no  law. 
The  law  does  not  oppose  nor  condemn 
them,  but  approves  such  things.  "The 
law  is  not  made  for  a  righteous  man, 
but  for  the  landless  and  disobedient" 
(1  Tim.  1:9).  And  SO  the  apostle  sub- 
stantiates verse  18,  "  If  ye  be  led  by  the 
Spirit,  ye  are  not  under  law."  Ye 
possess  and  cultivate  these  graces,  and 
ye  who  are  so  led  are  not  under  law, 
for  there  is  no  law  against  these  quali- 
ties which  ye  possess. 

24.  The  apostle  adds  another  thought, 
indicating  how  they  who  walk  by  the 
Spirit  do  not  fulfill  the  desires  of  the 
flesh,  and  are  not  under  law  (^er.  le, 
18)  :  Christians  have  been  crucified  to 
the  flesh,  have  renounced  it  and  in 
Christ  are  dead  to  it.  And  they  that 
are  Christ's,  who  belong  to  him  by 
redemption  and  have  his  spirit  leading 
them  and  bearing  fruit  in  their  hearts 
and  lives,  have  crucified,  more 
strictly,  crucified,  the  fiesh,  at  their 
conversion,  renouncing  a  life  of  sin  and 
condemning  their  own  wicked  hearts, 
with  the  affections,  passions,  and 
lusts,  or,  desires,  growing  out  of  them. 
Compare  "I  am  crucified  with  Christ" 
(2  :  20).  "  We  who  died  to  sin." 
"Buried  with  him  through  baptism" 
(Rom.  6  : 2,  4).  "  If  yc  put  to  death  the 
deeds  of  the  body  ye  shall  live  "  (Ro'u- 
8:  13).  Christians  are  conceived  of  as 
crucified  to  the  flesh,  by  which  its 
power  is  subdued,  and  its  sinful  im- 
pulses are  rendered  ineffective.  The 
fruit  of  the  Spirit  follows  and  indicates 


lis 


GALATIANS 


[Ch.  V. 


25  If  we  live  in  the  Spirit, » let  us  also  walk 
'2G  in  the  Spirit.  'Let  us  not  be  desirous  of 
vain  f,'lory,  i)r()Vokiug  oue  another,  en- 
vying one  another. 


25  sires.    If  we  live  by  the  Spirit,  by  the 

26  Spirit  let  us  also  walk.  Let  us  not  be- 
come vainglorious,  provoking  oue  an- 
other, envying  one  another. 


«  Ver.  16 ;  Rom.  8:4,5. 


t  Phil.  2  :  1-3. 


this  crucifixion.  It  is  conceived  of  as 
in  tlie  ])ast  and  already  accomplished, 
since  the  end  is  assured.  They  died  to 
tlie  Hesh  that  they  might  live  untoUod. 
As  a  consequence  tliis  crucilixion  is 
continued  sw  long  as  the  evil  remains 
(Col.  3:  5),  a  fact  wiiich  needed  not  to  be 
stated,  but  injplied  l)y  what  follows. 

25.  A  further  inference  and  applica- 
tion. If,  therefore,  having  crucified  the 
riesh,  Ave  live  in,  or,  />//,  the  Spirit, 
sustained  by  the  power  of  the  Spirit,  let 
us  also  walk  in,  or,  by,  the  Spirit. 
Let  our  outer  life  correspond,  keep  step 
ivit/i,  our  inner  life.  The  verb  iva/k  is 
not  the  same  one  as  in  verse  16,  and 
suggests  an  orderly,  measured  course  of 
conduct  l)y  the  aid  of  the  Spirit,  and 
according  to  his  guidance.  Notice  the 
apostle  uses  the  first  person  plural,  in- 
cluding himself  with  those  needing  the 
exh.)rt;ition  and  softening  the  rebuke 
which  his  words  might  imply. 

26.  The  positive  inference  of  the  pre- 
cctling  verse  is  applied  negatively.  If 
a  person  is  walking  by  the  Spirit  of 
(lod  he  will  avoid  the  works  of  the 
flesh  mentioni-d  in  this  verse.  Let  us 
not  be,  rather,  become,  vahigluri- 
ons,  suggesting  a  danger  of  the  sin, 
though  not  yet  manifested  ;  provoking 
one  another,  cJiaUenging  one  an- 
other, on  the  part  of  those  who  might 
feel  the  stronger ;  envying  one  an- 
other, on  the  part  of  the  weak  who 
were  not  able  to  vaunt  themselves  nor 
to  challenge  and  retaliate.  There  ap- 
pears to  be  a  reference  here  to  the 
sjjirit  of  rivalry  and  jealousy  and  party 
strife  awakened  among  them  by  Ju- 
dai/ing  influences.  In  all  this  there 
Wiis  a  departure  from  the  life  and  stand- 
ard of  the  Spirit.  "There  is  a  grada- 
tion of  phrases  used  here.  Vain  glory 
provokes  contention  ;  contention  pro- 
duces envy  "  (  Lightfoot). 

Practical  Remarks. 

1.  Freedom  in  Christ  is  freedom  i'l  the 
truth.  It  should  be  guarded  with  the  ut- 
most vigilance  (ver.  1  ;  Pliil.  1  :  27  ;  1:1). 

2.  Christ  is  tl»e  only  and  an  absolute 


^  Saviour.  He  will  not  share  with  any  rite 
I  or  observance  in  the  honor  of  salvation 
through  his  death  (Acts  4  :  12  ;  1  Cor.  3  : 
11). 
I  3.  Nominal  and  especially  formal  Chris- 
tianity partakes  of  the  bondage  of  the 
law,  rather  than  the  freedom  of  the  gos- 
pel (ver.  3  ;  Rom.  6  :  IG,  17  ;  2  Tim.  3  :  2-5). 

4.  Scriptural  failing  from  grace  is  the 
falling  away  from  the  higher  plane  of 
salvation  by  grace  to  the  lower  plane  of 
salvation  by  works  (ver.  4;  Rom.  3:  20; 
11:6). 

5.  Our  whole  salvation  from  first  to  last 
is  dependent  on  faith,  through  the  agency 
of  the  Spirit  (ver.  5  ;  Eph.  1 :  13,  14  ;  Heb. 
10:  38,  39). 

6.  Faith  is  not  a  mere  intellectual  exer- 
cise, it  is  not  a  mere  orthodox  belief,  but 
a  living,  confiding  trust,  tliat  reaches  the 
heart,  controls  the  affections,  and  affects 
the  life  (ver.  6;  Eph.  2:8;  James2:  18,20). 

7.  Truth  demands  obedience.  Whatever 
is  false  in  doctrine  or  in  practice  is  a  hin- 
drance (ver.  7  ;  Luke  11 :  5ii;  1  Peter  2 :  7). 

8.  Whatever  or  whoever,  teaches  salva- 
tion through  rites  and  ceremonies,  is  not 
of  God  (ver.  8 ;  1 :  6-8  ;  Col.  2  :  20-23). 

9.  One  false  doctrine  introduced  into 
a  church  may  corrupt  its  entire  member- 
ship (ver.  9;  Rev.  2  :  14,  16). 

10.  There  is  hope  for  those  who  have 
gone  astray,  if  they  have  been  truly  eon- 
verted  (ver.  10 ;  1  Cor.  1 :  4,  9  ;  2  Cor." 2 :  3). 

11.  Persecution  is  often  a  proof  that 
those  persecuted  are  not  men-pleasers, 
but  faithful  in  the  truth  (ver.  11 ;  1 :  10). 

12.  False  teachers  who  unsettle  the 
minds  of  Christians  in  reference  to  essen- 
tial doctrines  of  the  gospel  shall  suffer 
condemnation.  They  are  unworthy  of 
church-membership  and  can  well  be  left 
of  God  to  tiieir  own  ways  (ver.  10,  12;  2 
Peter  2:  13,  19;  3:  16). 

13.  Liberty  has  its  perils.  Rightly  un- 
derstood and  practised  it  is  a  blessing ; 
but  wrongly  understood  and  perverted  it 
is  a  curse  (ver.  1:5-15;  John  8:  31-;?S). 

H.  Faith  in  Christ  enforces  the  law  of 


Ch.  VI.] 


GALATIANS 


119 


6      BRETHREN,  "if  a  man  be  overtaken 
in  a  iault,  ye  ^^  which  are  spiritual,  y  re- 


>      BRETHREN,    if    a    man    be   even 
caught  in  any  trespass,  ye  who   are 


u  Rom.  14  :  1 ;  15  :  1. 


xl  Cor.  2  :  15;  3  :  1. 


love.    The  service  of  love  is  the  highest 
freedom  (ver.  14;  1  John  5:  3-5). 

15.  Hatred  and  angry  contentions  are 
subversive  of  freedom.,  and  destructive  of 
true  religion  (ver.  15,  20,  21 ;  1  John  3 :  12 ; 
Judell). 

16.  Living  under  the  guidance  of  the 
Spirit  is  a  safeguard  against  the  cravings 
of  the  evil  that  remains  within  us  (ver. 
16;  Rom.  8:4,  6,  10,  11). 

17.  In  the  renewed  man  there  is  the  bat- 
tle of  the  flesh  and  the  Spirit,  and  it  is 
through  submitting  to  the  guidance  of 
the  Spirit  that  the  Christian  gains  the 
victory  through  Christ  (ver.  17,  18  ;  Rom. 
7:25;  8  :  16,  17,  2S). 

18.  The  mastery  of  the  flesh  belongs  to 
those  who  are  Christ's  and  have  the  in- 
dwelling Spirit  (ver  18-23  ;  Ezek.  36 :  26. 
27). 

19.  The  works  of  the  flesh  are  an  un- 
answerable proof  of  human  depravity 
(ver.  20,  21 ;  Jer.  17:  9). 

20.  The  works  of  the  flesh  debar  from 
heaven.  It  is  well  that  they  cannot  be 
admitted  there  to  mar  its  purity  and  hap- 
piness(  ver.  21 ;  Rev.  21 :  8,  27). 

21.  The  works  of  the  flesh  and  the  fruit 
of  the  Spirit  show  the  necessity  of  the  new 
birth  in  order  to  salvation  (ver.  21-23  ; 
John  3:  3,  5,  6.) 

22.  What  is  truly  good  in  the  Christian 
is  not  to  be  traced  to  himself  but  to  the 
Spirit.  Christian  graces  are  the  fruit  of 
the  Spirit  (ver.  22;  2:  20;  Rom.  7:  18,  22). 

23.  True  religion  makes  a  person  trust- 
ful and  faithful,  both  toward  God  and 
men  (ver.  22  ;  2  Cor.  7:11;  Rom.  12  :  11). 

24.  Christians  in  their  justification,  in 
the  crucifixion  of  the  fiesh,  and  in  follow- 
ing the  Spirit,  have  no  law  to  condemn 
them  (ver.  23,  24  ;  1  Cor.  9  :  26,  27). 

25.  Christians  to  be  fully  consistent 
should  yield  themselves  wholly  to  the 
guidance  of  the  Spirit  (ver.  25). 

26.  All  self-glorying,  strife,  and  envy  are 
unbecoming  creatures  of  a  day;  and 
should  vanish  before  that  honor  that  be- 
longs to  God  alone  (ver.  26  ;  Rom.  12 :  19  ; 
John  5:  44;  1  Tim.  1:  17). 


CHAPTER  VI. 

Paul  continues  to  speak  of  the  con- 
duct required  by  a  proper  exercise  of 
Christian  liberty.  He  tells  them  how 
to  treat  a  sinning  brother  (ver.  i)^  ex- 
horts them  to  patience  and  mutual  as- 
sistance according  to  the  law  of  love 
(ver.  2)^  and  cautions  them  against  self- 
esteem  (ver.  3-5).  He  eiijoius  liberality 
in  support  of  tlieir  teachers,  and  indeed 
in  every  good  work,  on  the  ground  that 
wliat  a  man  sows  that  he  must  reap 
(ver.  6-10).  In  couclusioii,  tlic  apostle 
appeals  to  the  large  letters  in  which  he 
had  written  the  Epistle  with  his  own 
hand  (ver.  ii),  warns  them  once  more 
against  false  teachers  (ver.  12,  is)^  de- 
clares his  boast  to  be  in  the  cross  of 
Christ  alone  (ver.  14)^  and  that  in  Christ 
a  new  creature  was  the  essential  thing, 
and  on  such  he  invokes  a  blessing  (ver. 
15,  16).  He  affirms  his  unalterable  de- 
votion to  Christ  and  closes  with  a  bene- 
diction (ver.  17,  18). 

1-10.  The  proper  conduct  re- 
quired UNDER  Christian  liberty. 
Forbearance  toward  the  erring;  meek- 
ness, as  to  ourselves;  liberality  toward 
teachers  and  others,  according  to  the 
law  of  love  and  to  the  law  of  spiritual 
harvest.  See  preliminary  analysis  at 
the  beginning  of  the  chapter. 

1.  Paul  has  just  exhorted  the  Gala- 
tians  against  vainglory,  provocation, 
and  envy.  He  now  goes  further  ana 
enjoins  a  gentle  spirit  and  treatment 
toward  a  sinni  ng  brother.  He  exercises 
the  same  loving  spirit  toward  them, 
styling  them  Brethren,  of  me  and  of 
one  another.  The  spirit  of  brethren 
should  be  exercised   both  by  me  and 

by   yourselves.       (Comp.    Acts    7:26.)        "A 

whole  argument  lies  hidden  under  this 
one  word"  (Beza).  If  a  man  be 
overtaken  in  a  fault.  As  if  Paul 
had  said,  I  go  further,  If  even  a  man  be 
stirprised  in  any  trespass.  The  word 
"trespass"  is  a  misdeed,  "a  lapse  or 
deviation  from  truth  and  uprightness" 
("Thayer's  Lexicon").  It  here  de- 
notes some  particular  act  of  sin.  The 
exact  meaning  of  the  verb  "  overtaken  " 
is  doubtful.    The  question  is  whether 


120 


GALATIANS 


[Ch.  VI. 


store  such  an  one  "in  the  spirit  of 
meekness;  considering  thyself,  »lest 
thou  also  be  tcnijtted. 

2  ''Hear  ve  one  another's  burdens,  and 

3  so  fulfil  nhe  law  of  Christ.    For  «»if  a 
man  think  himself  to  be  something, 


spiritual  restore  such  a  one  in  a  spirit 
of  meekness ;  considering  thyself,  lest 

2  thou  also  be  tempted.    Bear  one  an- 
other's   burdens,    and    so    fulfill    the 

3  law  of  Christ.    For  if  any  one  thinks 
himself  to  be  something,  when  he  is 


z  2  Thess.  3  :  15.  o  1  Cor.  10  :  12 ;  James  3:2.  6  Rom.  15  :  1 ;  1  Thess.  5  :  14. 

c  John  13  :  U,  15,  34,  35.  d  Luke  18  :  10-13 ;  Rom.  12  :  3,  16 ;  1  Cor.  8  :  2. 


Paul  means  surprised  into  committing 
sin,  whieli  i)ursued  him  faster  than  lie 
fouKl  escape  tVoni  it,  or  surprised,  de- 
tecfrd,  or  cmiglit,  in  the  act  of  tiie  sin. 
lioth  views  are  supported  by  eminent 
authorities.  The  former,  which  is  the 
more  common  view,  is  favored  by  the 
context  and  l)y  tlie  last  verb,  tempted, 
in  this  verse,  which  suggests  that  the 
person  liad  been  surprised  and  had 
lai)sed  into  sin  through  temptation. 
Tlie  suddenness  of  the  temptation  would 
also  be  a  reason  for  gentle  treatment 
and  a  ground  for  hope  of  restoration. 
In  any  trespass,  liowever,  implies  its 
actual  commission  and  being  really 
held  in  its  grasp  or  power.  Ye 
which,  who,  are  spiritual,  spiritu- 
ally minded,  and  led  by  the  Spirit  and 
])ringing  forth  the  fruits  of  the  Spirit 
(5 :  22,  23).  Compare  "  natural  "  and 
"spiritual,"  "spiritual"  and  "car- 
nal"   (1    Cor.  2  :  14,  15;    3:l).        In     Rom. 

15  :  1,  Paul  contrasts  the  "  strong"  and 
the  "  weak."  Restore,  mend,  set 
right,  such  an  one,  bring  him  back 
into  the  riglit  way,  in  the,  rather,  in 
a,  spirit  of  meekness,  gentleness. 
Compare  the  same  word  contrasted 
with  the  "  rod  "  in  1  Cor.  4  :  21.  The 
temper  of  mind  is  here  meant,  imply- 
ing the  indwelling  Spirit,  one  of  whose 
fruits  is  meekness  (5  :  23).  Restoration 
of  the  fallen  brother  could  not  be 
effected  i»y  harshness  and  bitterness, 
but  by  that  meekness  possessed  by  the 
-spiritual  and  which  is  the  product  of 
tlie  Spirit.  The  Holy  Spirit  is  indeed 
the  author  of  tlie  restoration,  but  he 
employs  human  agency  for  accomplish- 
ing it.  Considering  thyselt,  thy 
own  weakness  and  Iial>ility  to  sin. 
Notice  the  cliange  from  the  plural  to 
the  singular,  making  the  api)lication 
the  more  personal  and  pointed.  Lest 
thou  also,  like  him  who  has  already 
fallen,  bo  tempted,  lest  thou  also 
under  temptation  fall  into  sin  and  need 
symj)athy  and  help,  (f'omp.  1  Cor.  10  :  12.) 
A  con.sciousness  ot  cue's  own  weakness 


!  will  prevent  hasty  and  harsh  treatment 

i  of  an  otiending  brother.  Compare  the 
same  spirit  commended  to  the  Corin- 
thians in  their  treatment  of  an  oflender 
(2  c.r.  2  ;  5-8)  and  which  he  hoped  him- 
self to  exercise  (1  Cor.  4  :  21).  Such  un- 
designed coincidences  are  evidences  of 

j  the  genuineness  of  these  P>pistles. 

I  -  2.  One  another's  burdens, /«e«r^ 

j  weights,  whatever  presses  heavily  on  the 

I  mind,  such  as  cares,  anxieties,  and  sor- 
rows, suggested  here  by  the  anxiety  and 

I  sorrow  of  the  trespassing  brother,  but 
extending  to  all  the  burdens  of  the 
Christian  brotherhood.  The  words  are 
emphatic.  Perhaps  with  some  refer- 
ence to  the  legal  Judaic  burdens  they 
were  imposing  on  themselves.  Bear 
ye,  carry,  take  on  thyself;  not_only 
sympathize   with,    but    share   in   car- 

I  ryiiig  and,  if  possible,  in  removing 
them.  And  not  only  thy  own  burden, 
but  share  in  carrying  those  of  others. 

I  And  so,  in  this  manner,  completely, 
fulfil  the  law  of  Christ,  his  law  of 
love,  as  given  and  exemplified  by  him 

j  (Matt.  8  :  17).  "A  ucw  commaudmcnt  I 
give  unto  you,  That  ye  love  one  an- 
other ;  as  I  have  loved  you,  that  ye  also 
love  one  another"  (JoLu  is  :  34;  15  :  12). 
The  Apostle  John  thus  applies  tliis 
law:  "Hereby  know  we  love,  because 
he  laid  down  his  life  for  us;  and  we 
ought  to  lay  down  our  lives  for  the 
brethren"  (1  John  3  :  le).  Christ's  law- 
is  the  highest  and  most  perfect  law  of 
love.  (comp.  Rom.  15  :  1-3. )  This  was  the 
law  for  them  to  fulfill,  which  would 
embrace  all  law  (5  :  14).  Some  ancient 
manuscripts  have  the  future  tense  of 
the  verb,  and  so  ye  will  fulfill,  etc.,  but 
the  common  reading  with  the  impera- 
tive is  to  be  preferred. 

3.  This  verse  confirms  the  preceding 
by  showing  the  evils  of  an  opposite 
spirit.  For  if  a  man  think  him- 
self, if  he  seems  and  appears  to  him- 
self, to  be  something:,  to  be  morally 
strong  so  as  not  to  need  the  help  of 
others,  and  so  great  us  to  raise  him 


Ch.  VI.] 


GALATLIXS 


121 


when  he  is  nothing,  he  deoeiveth  him- 

4  self.  But  <"  let  every  man  prove  his  own 
work,  and  then  shall  he  have  f  rejoicing 
in  himself  alone,  and  not  in  another. 

5  For  s  every  man  shall  bear  his  own  bur- 
den. 

6  ^  Let  him  that  is  taught  in  the  word 


4  nothing,  he  deceives  himself.  But  let 
each  one  prove  his  own  work,  and  then 
will  he  have  ground  of  glorying  in  ref- 
erence to  himself   alone,  and  not  to 

5  another.  For  each  one  shall  bear  his 
own  load. 

6  But  let  him  that  is  taught  in  the  word 


2  Cor.  13  :  5. 


/Prov.  14  :  14 ;  1  John  3  :  19-22. 


g  See  refs.  Rom.  2 


?i  See  refs.  Luke  10  : 


above  the  duty  of  carrying  the  burdens  i 
of  others,  when,  it  is  evident  in  such  : 
a  case  that  he  is  nothing,  in  no  way  j 
superior    but    really   wortliless   spirit- 
ually, he  deceiveth  himself,  he  de- 
ceives his  own  mind,  he  practices  upon 
himself  a  mental  and  moral  deception. 
Self-conceit  implies  a  certain    worth- 
lessness,  is  unsympathetic,  and  opposed 
to  a  spirit  of  meekness,  to  humility  and 
unselfish  love,  and  is  delusive.     "  The 
true  greatness  of  the  Christian  is  found 
Avhere  Christ's  greatness  was  found,  in 
service  and   usefulness"    (G.  B.  Ste- 
vens).    "  The  man  whose  piety  is  not  ; 
in  his  life,  but  in  his  imagination,  is 
subject  to  a  fatal  but  cherished  error" 

(HOVEY).  (Comp.  Luke  18  :  11  ;  1  Cor.  15  : 
10.) 

4.  But,  as  opposed  to  such  self-con- 
ceit and  self-delusion,  let  every  man, 

let  each  one,  prove,  habitually  examine 
and  test,  his  own  Avork  (collective  in 
sense,  reference  being  to  his  whole  life 
and  conduct).  Thus  he  will  avoid  self- 
deception  and  get  a  proper  estimate  of 
himself;  he  will  discover  how  his  mo- 
tives and  conduct  meet  the  require- 
ments of  the  law  of  love.  And  then, 
in  that  ease  having  done  this,  shall 
he  have  rejoicing  in  himself 
alone,  and  not  in  another,  rather, 
will  he  have  ground  of  glorying  in  ref- 
erence to  himself  alone,  to  his  inner 
self  rather  than  to  the  mere  exterior, 
and  not  in  reference  to  another,  to  bis 
estimate  of  the  character  and  attain- 
ment of  his  neighbor.  Whatever  ground 
of  glorying  he  may  have  he  will  find  in 
himself,  and  not  by  a  comparison  with 
otliers.  AVhatever  glorying  there  may 
be  will  be  grounded  in  a  renewed  heart, 
in  fulfilling  the  law  of  love,  and  not  in 
the  delusive  self-gloiying  of  one  who 
fancies  himself  superior  to  others. 
Compare  Paul's  glorying  in  2  Cor.  12  : 
1-12. 

5.  This  verse  gives  a  confirmatory- 
reason  for  what  he  had  said  of  a  true 
glorying  in  regard  to  one's  own  work 


in  contrast  to  a  boastful  glorying  by  a 
comparison  with  others.  For  every 
man  shall  bear  his  OAvn  burden, 

For  each  one  as  a  mattter  of  fact  hav- 
ing examined  himself,  will  carry  his 
oivn  personal  load.  As  to  his  personal 
character,  his  private  and  public  life, 
his  imperfections,  defects,  infirmities, 
and  obligations,  he  must  stand  for  him- 
self. The  load  of  these  he  must  carry 
himself;  be  alone  is  responsible.  The 
Greek  term  rendered  burden  here  is 
difierent  from  that  in  ver.  2,  which 
there  means  a  heavy  weight  of  cares, 
sorrows,  and  sins  very  oppressive. 
Here  it  is  a  load,  which  may  be  light 

(Matt,  n  :  30)   or    hcavy    (Matt.  23  :  4),    uScd 

primarily  of  the  freight  of  a  ship,  the 
pack  of  a  horse,  a  kit  of  a  soldier,  and 
figuratively  liere,  of  sins  and  infirmities, 
of  which  one  will  become  conscious  as 
personally  responsible  upon  self-ex- 
amination. These  are  of  a  kind  which 
each  must  bear  himself;  but  the  bear- 
ing of  those  in  ver.  2  may  be  shared  in 
by  others.  Each  one  conscious  of  his 
own  load  Avill  not  be  disposed  to  glory 
in  respect  to  his  neighbor. 

6.  The  apostle  passes  from  the  obli- 
gation of  Christian  love  in  restoring 
the  fallen,  the  mutual  bearing  of  bur- 
dens, to  their  practical  obligations  to 
their  teachers.  According  to  the  best 
text,  this  verse  begins  with  But.  As 
if  Paul  had  said,  lliave  said  that  each 
one  must  hear  his  own  load,  but  that 
does  not  exempt  you  from  bearing  one 
another's  burdens  (ver.  2),  especially  in 
regard  to  the  temporal  necessities  of 
your  teacliers  in  the  gospel.  But  let 
him  that  is  taught,  referring  es- 
pecially to  the  oral  instruction  of  the 
teacher  in  the  public  assemblies  and  in 
private  to  individuals  and  families. 
The  noun  from  this  verb,  "catechu- 
men" (one  under  instruction),  was 
afterward  applied  to  young  converts 
under  instruction.  In  the  word,  the 
gospel  revelation  (1  Peter  1  :  25).  Com- 
municate unto  him,  share  with  him, 


1:22 


GALxVTIAXS 


[Ch.  VI. 


communicato  unto  him  that  teacheth 
in  all  K<><><1  things. 

7  Be  not  deceived  ;  God  is  not  mocked  : 
for  i  whatsoever  a  man  soweth,   that 

8  shall  he  also  reap.  ^  For  he  that  sow- 
eth to  his  flesh  shall  of  the  fiesh  reap 
corruption  ;  but  he  that  soweth  to  the 
Spirit  shall  of  the  Spirit  reap  life  ever- 

9  lasting.    And  'let  us  not  be  weary  in 


share  with  him  that  teaches,  in  all 

7  good  things.  Be  not  led  astray  ;  God 
is  not  mocked  ;   for  whatever  a  man 

8  sows,  that  shall  he  also  reap.  Because 
he  that  .sows  to  his  flesh  shall  of  the 
flesh  reap  corruption  ;  but  he  that  sows 
to  the  Spirit  shall  of  the  Spirit  reap 

9  life  eternal.    And  let  us  not  be  weary 


t  Luke  16  :  23. 


A  Job  4  :  8 ;  Prov.  11  :  18 ;  Rom.  8  :  13.  I  Mai.  1  :  13  ;  1  Cor.  15  :  58  ;  2  Thess.  3  :  13. 


tli.it  teacheth  in  all  grood  things, 

temporal  goods,  such  as  food,  clothing, 
money,  and  home.  8uch  an  applica- 
tion of  "  good  things  "  is  found  in  Luke 
12  :  18,  19  ;  16  :  25 ;  several  times  in  the 
Septuagint  (2  Sam.  7  :  28,  etc.),  and  in  the 
Epistle  of  Barnabas,  g  19.  This  ac- 
cords also  with  the  use  of  the  verb 
"conununicate"  in  Rom.  12:13  and 
Phil.  4  :  15.  It  agrees  with  Paul's 
views  of  ministerial  support  as  ex- 
pressed in  1  Cor.  9  :  11-14  ;   1  Tim.  5  : 

17,     18.         (Comp.  Rom.   15  :  27  ;    Phil.  4  :  l-t-17.  ) 

Some,  with  Meyer,  refer  "all  good 
things"  to  everything  morally  good; 
let  tiiem  share  with  their  teachers  in  all 
divine  knowledge  and  in  all  that  is 
spiritually  good.  But  this  thought  is 
less  pertinent  here,  and  less  suited  to 
the  connection  and  exhortation  of  ver. 
10.  It  would,  liowever,  be  true  that 
those  who  shared  with  their  teachers 
in  carnal  things  would  generally  be  in 
a  state  of  mind  to  share  also  to  a  great 
yxtcnt  in  spiritual  things. 

7,  With  a  warning  the  apostle  en- 
forces especially  generous  liberality  to- 
ward teachers,  and  generally  all  forms 
of  well-doing  commended  in  tlie  pre- 
ceding verses  of  this  chapter.  This  he 
does  from  an  analogy  drawn  from  the 
sowing  and  reaping  in  the  outer  world. 
Be  not  deceived,  be  not  led  into  the 
error  of  tliinking,  that  you  can  neglect 
these  duties,  especially  that  mentioned 
in  ver.  6,  with  impunity,  (iod  is  not 
mocked,  treated  with  a  spirit  of  con- 
tempt, deceived  witl\  prcteiices  and  a 
false  sliow,  or  deluded  by  false  promises. 
Men  cannot  impose  on  God  by  deceptive- 
ly holding  l)ack  a  part  of  the  j)rice  which 
tliey  have  devoted  to  liim  (Acts  5: 1-6). 
All  Christians  are  stewards  of  wliat  God 
lias  entrusted  to  them,  and  to  witlihold 
of  their  worldly  ])ossessions  that  which 
he  re<|uires  is  of  t  lie  nature  of  mockery. 
Tor,  as  a  i>roof  <»f  this,  whatsoever 
a  man  soweth,  that  shall  he  also 


reap.  This  is  true  both  in  the  natural 
and  spiritual  world.  God's  arrange- 
ments cannot  be  set  aside.  As  certainly 
as  seed  in  the  ground,  so  the  actions  of 
men,  including  especially  Christian 
liljcrality  or  the  opposite,  must  develop 
corresponding  results, 

8.  For,  to  illustrate  this  principle 
that  a  man  shall  reap  what  he  sows,  he 
that  soweth  to  his  flesh,  with  ref- 
erence to  his  flesh,  natural  desires  and 
impulses,  fleshly  seed,  fleshly  ground, 
and  fleshly  purposes,  shall  of  the 
flesh  reap  corruption,  moral  cor- 
ruption, eternal  death,  the  opposite  of 
eternal  life.  But  he  that  soweth 
to  the  Spirit,  with  reference  to  the 
renewed  nature,  spiritual  seed,  spirit- 
ually prepared  soil,  and  spiritual  pur- 
po.ses,  shall  of  the  Spirit  reap  life 
everlasting.  Eternal  life  begins  now, 
but  its  full  development  and  realiza- 
tion are  in  the  future;  "the  harvest  is 
the  end  of  tlie  world  "  (Johu  3 :  36 ;  .Matt. 
13:39).  Two  opposite  kinds  of  seed, 
soil,  and  purpose  appear  to  be  brought 
into  view.  Literally,  to  his  oicn  flesh, 
indicating  a  selfish,  unrenewed  princi- 
])le — l)eing  controlled  by  the  old  man. 
The  Spirit,  the  author,  guide  and  sanc- 
tifier  of  the  new  man.  "If  we  foster 
the  flesh — the  corrupt  principles  of  our 
fallen  state — we  can  have  only  *  cor- 
ruption,' degradation,  loathsomeness, 
spiritual  death.  If  we  cherish  'the 
Spirit,'— tlie  liigher  principles  of  the 
divinely  renewed  state,  we  shall  cer- 
tainly attain  in  due  season,  at  tlie  ap- 
pointed harvest  time,  'life' — purity, 
vigor,  iov — 'everlasting'"  ("Annot. 
Par.  Bible"). 

9.  A  caution  and  an  encouragement. 
Paul  discontinues  tlie  figure  of  .«;owing 
in  the  first  clause,  but  retains  that  of 
reaping  in  the  second.  And  let  us 
not  be  weary,  act  bailh/,  lose  courar/e, 
fluff,  in  Avell  doing.  The  doing  of 
good  relates  not  to  a  few  acts,  but  to  a 


Ch.  VL] 


GALATIAXS 


123 


well  doing :  ™  for  in  due  season  we  shall 

10  reap,  °if  we  faint  not.  "As  we  have 
therefore  opportunity,  Plet  us  do  good 
unto  all  men,  especially  unto  them  who 
are  of  ^  the  household  of  faith. 

Postscript.     Concluding  exhortations. 

11  Ye  see  how  large  a  ietter  'I  have 
written  unto  you  with  mine  own  hand. 


in  well  doing ;  for  in  due  season  we 
10  shall  reap,  if  we  faint  not.  So  then, 
as  we  have  opportunity,  let  us  do  good 
to  all,  but  especially  to  those  who  are 
of  the  household  of  the  faith. 


11      See  with  what  large  letters  I  have 
written  to  you  with  my  own  hand. 


p  Luke  6  :  35  ;  1  Thess.  5  :  15 


n  Isa.  40  :  30,  31  ;  see  refs.  Matt.  10  .  22. 
Titus  3:8.  q  Eph.  2  :  19  ;  Heb.  3  :  6. 


o  Eccl.  9  ;  10 ;  John  9  :  4. 
r  See  Rom.  16  :  22 ;  1  Cor.  16 


habitual  doing  till  the  harvest  time,  to 
the  full  realization  of  eternal  life.  Paul 
would  not  have  them  lose  heart  in  view 
of  that  which  might  be  but  dimly  seen 
by  faith  in  the  future  (James  5  :  ",  8). 
For  in  due  season  we  shall  reap, 
if  we  faint  not,  if  we  do  not  relax 
our  efforts  and  become  discouraged. 
The  due  season  is  the  proper,  regular, 
and  God's  appointed  time  of  harvest  (i 
Tim.  6 :  15).  The  reaping  and  the  harvest 
are  sure  to  come.  We  may,  however, 
have  the  foretaste  in  this  life,  the  first 
fruits  of   the  great  harvest   hereafter 

(1  Cor.  15:  58). 

10.  A  conclusion  of  what  precedes. 
As  we  have  therefore  oppor- 
tunity. Accordingly  then,  as  we  have 
a  time,  or,  season,  for  sowing,  for  doing 
good,  hence  an  opportunity,  let  us  do 
good  unto  al[  men,  more  exactly,  ict 
us  work  that  which  is  good  toward  all 
in  philanthropy  and  beneficence.  The 
word  icork  appears  to  express  a  noble, 
diligent  doing,  the  putting  forth  of 
strength  in  helping  others,  and  in  min- 
istering to  the  true  good  of  all.  Chris- 
tian beneficence  is  universal.  A  con- 
trast to  the  law.  Opportunity  begets 
obligation.  But  especially  unto 
them  who  are  of  the  household 
of  faith.  Believers  are  here  con- 
ceived of  as  a  family,  of  which  faith  is 
a  characteristic,  and  by  which  they 
are  invited  into  one  household.  They 
are  spoken  of  elsewhere  as  the  house- 
hold of  God  (  F;ph.  2  :  19  :    comp.  1  Tim.  3:15; 

1  Peter  2 :  5).  Thosc  who  are  one  in  faith 
and  hope  should  be  especially  united  in 
love.  Such  should  mutually  be  special 
objects  of  needed  beneficence. 

Thus  the  apostle  fittingly  and  beauti- 
fully concludes  the  main" portion  of  this 
Epistle.  What  remains  is  but  a  brief 
summary,  with  personal  references  aiul 
a  benediction. 

11-18.   Postscript,   in  which    the 


apostle  gives  the  true  ground  of  glory- 
ing, deprecates  further  trouble,  and  con- 
cludes with  a  benediction.  See  analy- 
sis at  the  beginning  of  the  chapter. 

11.  Paul  calls  attention  to  his  own 
handwriting.  Instead  of  Ye  see  how 
large  a  letter  I  have  written  unto 
you  with  my  own  hand,  translate 
literally.  See  with  large  letters  I  wrote 
you  with  my  own  hand.  It  is  evident 
from  this  that  Paul  does  not  refer  to  the 
length  of  the  Epistle,  but  to  the  size  of  the 
;  characters  (the  letters  of  the  alphabet) 

I  he    wrote.       (Comp.  2    Tliess.  3  :  17).      "  So    I 

I  write,"  so  I  am  accustomed  to  form  my 
letters.     There  is  no  evidence  that  the 
j  letters  were  ill-formed.    "  An  analogy  is 
found  inthe  bold  signature  of  John  llan- 
i  cock  to  the  Declaration  of  Independ- 
lence"  (Prof.  H.  E.  Jacobs,  note  in 
I  Meyer).     Some  see  in  the  large  hand- 
writing of  Paul  an   evidence  of  some 
infirmity,  as  weak  eyesight  (^  :  is).     / 
I  irrote,  is  a  Greek   idiom  in  which  the 
writer  transports  himself  to  the    time 
when  the  letter  would  be  read.     Paul 
j  was  accustomed,  at  least  in  his  letters 
I  to  the  churches,  to  employ  an  anianu- 
!  ensis  to  whom  he  dictated  the  body  of  his 
Epistle  (Rom.  16  :  22)^  adding  in  his  own 
handwriting  the  closing  verses,  which 
was  a  token  or  mark  of  identification 

(2    Thess.    3    :    17;     1     Cor.    16  :  21  ;     Col.    4   :    18), 

showing  the  Epistle  to  be  genuine  (2 
Thess.  2:2).  Many,  therefore,  with  Meyer 
and  Lightfoot  limit  Paul's  handwriting 
here  to  this  postscript,  and  regard  the 
aorist,  I  wrote,  as  an  epistolary  aorist, 
and  equivalent  to  /  tvrite,  "  See  with 
large  letters  I  write,"  etc.  But  in 
Philemon  19  this  tense  of  the  verb 
evidently  refers  to  his  writing  the  whole 
Epistle.  Alford  holds  that  Paul  also 
wrote  the  pastoral  Epistles  with  his  own 
hand.  In  1  Cor.  5  :  9  Paul  uses  this 
j  tense  with  reference  to  a  former  Epistle, 
I  and  in  1  Cor.  9  :  15  he  refers  to  what  he 


124 


GALAT1A^S 


[Cn.  YL 


12  As  many  as  desire  to  make  a  fair  show 
ill  the  flesh,  "they  constrain  you  to  be 
circumcised  ;  only  lest  tliey  sliould  suf- 
fer persecution  for  the  cross  of  Christ. 

13  »For  neither  tliey  themselves  who  are 
circumcised  keep  the  law  ;  but  desire  to 
liave  vou  circumcised,  that  they  may 

11  glorv  i"n  your  llesh.  "But God  forbid  that 
I  should  glory,  save  in  the  cross  of  our 


12  As  many  as  wish  to  make  a  fair  show 
in  the  flesh,  these  constrain  you  to  be 
circumcised;  only  in  order  that  they 
may  not  suffer  persecution  for  the  cross 

13  of  Christ.  For  neither  do  they  them- 
selves who  are  circumcised  keep  the 
law  ;  t)Ut  they  wish  that  ye  should  be 
circumcised,   that  they  may  glory  in 

14  your  flesh.  But  far  be  it  from  me  to 
glory,  except  in  the  cross  of  our  Lord 


2:3;  Acts  15  :  1. 


t  Matt.  23  ;  2-5,  23-25. 


Isa.  45  :  24,  25 ;  1  Cor.  2:2;  Phil.  3  :  3,  7-11. 


had  written  in  the  first  part  of  tlie  ! 
chapter.  It  seems  to  me  most  natural 
also  to  regard  I'aul  here  as  referring  to 
the  whole  Epistle.  It  is  largely  per- 
sonal, a  vindication  of  his  apostleship 
and  apostolic  preaching,  written  with 
intense  earnestness  and  rapidity,  and 
hence  would  more  likely  be  w  ritten  by 
himself.  This  is  the  more  natural 
meaning  of  "I  wx-ote,"  unless  there  is 
evidence  from  the  context  to  the  con- 
trary. So  also  Ellicott,  Wordsworth, 
Ct.  B.  Stevens,  and  others.  To  have 
written  the  entire  Epistle  was  an  evi- 
dence of  his  intense  feelings,  his  deep 
interest,  and  his  strong  atifection  for 
them. 

12.  Paul  warns  them  again,  in  this 
and  the  next  verse,  against  false  teach-  ! 
ers,  summing  up  their  selfish  spirit  and  ' 
aims.  As  many  as  desire,  or,  ivish, 
to  make  a  fair  show  in  the  flesh, 
in  outward  observances,  to  which  cir- 
cumcision belongs,  they  constrain 
you,  they  are  compelling  yon,  trying  to 
compel  you  to  be  circumcised,  by 
making  it  morally  obligatory.  (Comp.  2  : 
H.)  On  the  meaning  of /« //*^^esA,  as  re- 
ferring to  external  observances  as  op- 
posed to  spiritual  life  and  service,  com- 
pare Phil.  3  :  3,  4  ;  Rom.  2  :  28,  29.  They 
are  wishing  to  appear  zealous  in  relig- 
ion ;  l)ut  their  motive  is  selfish  and  liypo- 
critical.  They  do  it,  not  from  convic- 
tions of  duty,  nor  from  great  devotion  to 
the  Jewish  law,  but  only  lest  they 
should  suflTer  persecution,  or,  only 
that  they  may  not  suffer  persecution 
for,  or,  because  of,  the  cross  of 
Christ,  for  preaching  the  doctrini\s  of 
the  cross  and  that  the  death  of  Christ 
is  alone  sufficient  for  salvation.  If  they 
thus  believed  and  preached  they  would 
incur  the  hatred  and  persecution  of  the 
•lews.  Put  they  could  avoid  this  by 
making  a  display  of  their  devotion  to 
the  Jewish  law,  and  insisting  on  the 
necessity  of  circumcision. 


13.  For,  in  proof  that  their  object 
is  to  escape  persecution,  note  the  fact 
that  not  even  do  they  themselves 
who  are  circumcised,  who  advo- 
cate and  practise  circumcision,  keep 
the  laAV,  they  fall  short  of  its  moral 
requirements.  They  are  chiefly  con- 
cerned about  an  outward  rite,  rather 
than  the  spiritual  demands  of  the  law. 
The  fact  that  they  depended  in  some 
sense  on  Christ,  implied  that  they  did 
not  keep  the  law  perfectly.  Some  pre- 
fer another  reading,  those  who  have  been 
circumcised.  But  the  present  tense  is 
the  better  supported  by  textual  author- 
ities, and  is  to  be  preferred.  The  refer- 
ence is  to  the  Judaizing  leaders,  for 
they  are  the  ones  meant  in  the  preced- 
ing verse  and  in  the  last  clause  of  this 
verse.  Not  because  they  keep  the  law 
in  all  its  parts  themselves,  but  they 
desire  to  have  you  (emphatic)  cir- 
cumcised, in  order  that  they  may 
glory  in  your  (emphatic)  flesh,  over 
your  submission  to  an  outward,  fleshly 
rite.  They  could  boast  of  how  many 
of  you  among  the  Gentiles  they  had 
made  converts  to  Judaism.  By  thus 
manifesting  a  zeal  for  the  Jewish  re- 
ligion they  would  gain  favor  among 
the  Jews  and  escape  persecution  from 
them. 

14.  But  their  glorying  in  the  flesh 
was  repugnant  to  the  apostle.  On  the 
contrary  he  gloried  in  what  they  were 
trying  to  shun,  the  cross  of  Christ. 
But  God  forbid  that  I  should 
glory.  The  personal  pronoun  is  em- 
phatic. G'od  forbid,  rather.  Let  it 
not  be  once  thought  of,  or.  Far  be  it. 
(See  note  on  2  :  17.)  Jjut,  for  my  part,  far 
be  it  from  me  that  I  should  glory  save 
in  the  cross,  the  sacrificial  and  aton- 
ing death  of  Christ.  His  boast  was  in 
Christ  crucified.  He  rejected  every 
other  ground  of  boasting.  (Comp.  i  Cor. 
2:2.)  By  whom.  Some  translate  ^y 
which,  referring  to  the  cross,  not  a  lit- 


Cii.  VI.] 


GALATIAXS 


125 


Lord  Jesus  Christ,  bj-  whom  the  world 
is  s  crucified  unto  me,  and  I  unto  the 

15  world.  For  yin  Christ  Jesus  neither 
circumcision  availeth  anything,  nor 
uncircumcision,  but  ^a  new  creature. 

Vo  And  as  many  as  walk  according  to  this 
rule,  peace  be  on  them,  and  mercy,  and 
upon  » the  Israel  of  God. 


Jesus  Christ,  through  whom  the  world 
is  crucified  to  me.  and  I  to  the  world. 

15  For  in  Jesus  Christ  neither  is  circum- 
cision anything,  nor  uncircumcision, 

16  but  a  new  creation.  And  as  many  as 
shall  walk  by  this  rule,  peace  be  on 
them,  and  mercy,  and  on  the  Israel  of 
God. 


X  See  refs.  2  :  20  ;  1  John  5  :  -t,  5.  2/5:6;  Col.  3  :  11. 

a  3  :  7,  9,  29  ;  Rom.  2  :  28,  29  ;  4 


rc'fs.  2  Cor.  5  :  17. 


eral  cross,  but  the  atoning  death  of 
Christ.  Both  constructions  are  gram- 
matical, and  both  yield  substantially 
the  same  meaning.  But  Christ  is  the 
nearest  antecedent,  and  the  full  title, 
Our  Lord  Jesus  Christ,  brings  into 
view  the  glory  and  grandeur  of  the  cruci- 
fied One  as  prominent  in  the  apostle's 
mind.  It  seems  therefore  more  natural  to 
refer  to  Christ,  and  translate,  By  whom. 
Both  the  crucified  Christ  and  the  glori- 
fied Christ  fill  his  mind.  Both  were 
essential  to  the  efficacy  of  his  atoning 
death,  and  to  the  effectual  crucifixion 
of  the  world  to  him  and  himself  to  the 

world.  (Comp.     1    Cor.     15    :    14,    17.)        BlJ 

whom  the  world,  tlie  whole  circle 
of  earthly  things,  its  riches,  treasures, 
gains,  and  pleasures,  this  outward  and 
transient  sphere  of  things  of  which 
mere  ritual  observances  are  a  part,  is 
crucified  unto  me,  like  one  nailed 
to  the  cross,  dying  a  lingering,  igno- 
minious death,  and  I,  in  like  manner, 
unto  the  world.  In  the  crucified 
Christ  he  saw  God's  love  and  sacrifice. 
Through  an  apprehension  of  tliese,  he 
was  raised  above  worldly  forms  and 
relations  and  became  as  one  who  had 
suttered  a  violent  death  in  the  Avorld. 
Surely  nothing  remained  in  the  world 
to  glorj^  in,  if  the  world  was  thus  dead 
to  him  and  he  to  the  world,     (comp.  2  : 

19,  20;    Col.  2  :  13,  14,  20.) 

15.  This  verse  explains  and  confirms 
the  closing  statement  of  the  preceding 
verse,  "  By  whom  the  world  is  crucified 
unto  me,"  etc.  This  deadness  of  the 
world  to  me  and  of  me  to  the  world  is 
l)ut  a  necessary  condition  and  outcome 
of  true  spiritual  religion,  of  union  with 
Christ.  For  in  Christ  Jesus,  in 
that  spiritual  union  with  him,  neither 
circumcision  availeth  anything, 
better,  is  anything,  nor  uncircum- 
cision, both  are  a  matter  of  no  im- 
portance, so  far  as  being  in  Christ  and 
so  far  as  salvation  is  concerned ;  but 


the  essential  thing  is  a  ncAV  creature, 

or  more  general,  a  new  creation,  sucli 
as  is  effected  in  the  heart  by  the  Holy 
Spirit.  (Comp.  2  Cor.  5  :  17.)  "  If  any 
man  be  in  Christ  he  is  a  new  creature  " 
(Eph.  2  :  10).  "  We  are  his  workmanship, 
created  in  Christ  Jesus"  (Eph.  4:24). 
"The  new  man  is  created  according  to 
God  in  righteousness  and  true  holi- 
ness." On  the  word  creation  see  note 
on  Rom.  8  :  19.  It  was  not  outward 
circumcision,  but  the  inward,  that  of 
the  heart,  that  Paul  cared  about  (Rom. 

3    :    28.    29;     comp.    5    :    6    ami     1     Cor.     7    :    19), 

Most  editors  omit  the  words  in  Christ 
Jesus,  as  an  interpolation  from  5  :  6. 
But  the  manuscript  authority  and  the 
internal  evidence  are  so  strong  for  their 
retention  that  it  seems  best  not  to  omit 
them. 

16.  A  practical  statement  and  wish 
growing  out  of  the  great  truth  enunci- 
ated in  the  preceding  verse.  And  as 
many  as  Avalk,  or  according  to  the 
best  supported  text,  as  shall  walk,  con- 
tinuing to  do  so  and  extending  on  to  the 
end  of  the  gospel  dispensation.  Ac- 
cording to  this  rule,  by  this  maxim 
or  principle,  stated  in  ver.  15,  that  the 
new  life  is  the  all-important  thing,  and 
that  the  mere  outward  observance  of 
circumcision  is  nothing  in  gaining  ac- 
ceptance with  God  and  securing  salva- 
tion. The  word  rendered  rule  is  that 
from  which  our  word  canon  is  derived, 
and  primarily  meant  a  straight  stick,  a 
measuring  rod,  or  rule,  or  a  carpenter's 
line.  It  thus  came  to  be  used  of  an;/ 
rule  or  principle  of  judging,  living, 
and  acting.  Peace  from  God  and 
with  God,  in  their  own  souls  and  with 
men,  through  him  who  is  "  our  peace  " 
(Eph.  2  :  14-17),  bc  ou  thcui,  aud 
mercy,  as  needed  by  sinners.  An  in- 
vocation, ^[ay  it  be,  and  it  shall  be 
on  such.  And  upon  the  Israel  of 
God,  the  true  Israel,  whether  Jews  or 
Gentiles,    who    are    his    true    people 


120 


GALATIANS 


[Ch.  VI. 


17  From  hencoforth  let  no  man  trouble 
me  :  for  •>!  Wear  in  my  l>ody  the  marks 
of  the  Lord  Jcj-us. 

18  Brethren.  -^  the  graceof  our  Lord  Jesus 
Christ  be  with  your  spirit.    Amen. 


17  Henceforth  let  no  one  trouble  me: 
for  I  bear  in  my  body  the  brand-marks 
of  Jesus. 

18  The  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit,  brethren.    Amen. 


b  2  Cor.  4  :  10 ;  11  :  23 ;  Col.  1  :  24. 


!  2  Tim.  4  :  22  ;  Philemon  25. 


through  faith  in  .lesus  Christ  (R  :  29). 
Yet  in  closing  tiiis  phrase,  the  apostle 
very  prol)al»ly  had  more  especially  in 
mind  his  converted  countrymen,  toward 
whom  he  ever  felt  the  warmest  and 
deepest  interest  (Pi'ii-  »  =3). 

17.  Paul  has  completed  the  di.seus- 
sion  of  the  points  at  issue  connected 
with  his  apostolic  authority  and  preach- 
ing. His  last  word  has  been  spoken. 
From  henceforth  let  no  man 
tronble  nie,  as  had  been  done  by 
false  teachers,  in  calling  in  question 
my  apostleship  and  in  perverting  my 
go.spel.    Let  controversy  cease.     (Comp. 

1  Cor.  u  :  88.)  For  I  (emphatic  in  con- 
trast to  tho.se  troublers)  bear,  or,  carry, 
in  my  body  the  marks,  the  marls 
brionled,  or, pioictured,  on  my  body,  of  j 
the  Lord  Jesus,  according  to  the 
best  text,  0/  Jesus.  Unlike  these  false  I 
teachers,!  can  point  to  the  marks  of 
persecution  I  have  endured  as  evidences 
of  being  a  servajit  of  Christ  and  of  my 
fellowship  with  him  in  suffering  and 
spirit.  The  sears  and  marks  of  perse- 
cution endured  for  Christ's  sake  were 
the  badge  of  faithful  and   honorable 

service.       (See  2  Cor.  1:5;    4  :  10  :     11  :  2,^-27; 

2  Tim.  3:12.)  The  plirascology  appeai-s 
to  have  been  chosen  in  reference  to  the  I 
practice  of  branding,  usually  on  the  i 
hands  or  on  the  forehead,  slaves  to  in-  I 
dicate  their  owner,  soldiers  to  indicate  [ 
their  commander,  worshipers  to  indi-  I 
cate  their  god.  "A  'sacred  slave'  is 
mentioned  in  a  Galatian  inscription" 

(  I^kuitfoot).  Such  marks  were,  in- 
deed, proofs  of  Paul's  sincerity  and 
devotion  to  Christ  and  ought  to  relieve 
him  of  any  further  annoyance.  They 
also  indicated  the  fact  of  his  fellowship 
of  Christ's  sutl'eriiigs,  of  bearing  about 
in  his  liody  the  dying  of  the  Lord  .lesus, 
and  tilling  up  in  his  flesh  the  atilictions 

«»f  Christ  (2  Cor.  4  :  10;    Col.  1  :  24).      Thcse 

marks  also  suggest  a  striking  contrast 
to  tlie  mark  of  circumcision,  in  which 
the  .ludaizers  gloried  (ver.  i3). 

IH.  Tilt'  final  benediction.  That  in 
v»T.  1(1  was  general;  this  is  particular, 
upon  his  (Julatiau  brethren.     He  began 


his  p]pistle  with  admonition  and  re- 
buke; he  closes  it  with  words  of  bless- 
ing and  an  appellation  of  love.  The 
grace,  the  saving /a  wr,  of  our  Lord 
Jesus  Christ  be  with  your  spirit, 
in  which  the  power  of  divine  grace 
operates  by  the  Holy  Spirit.  Breth- 
ren, in  the  best  text,  is  the  last  word 
of  the  Epistle.  Its  unusual  position 
makes  it  emphatic.  "  The  severity  of 
the  whole  Epistle  is  thus  softened" 
(Bengel).  With  this  affectionate 
close  comes  the  ratifying  Amen,  so  it 
is,  and  so  let  it  be  (Rom.  1  :  25).  The 
subscri lotion,  appended  to  the  Common 
version,  "Unto  the  Galatians  written 
from  Rome,"  is  incorrect  and  of  uncer- 
tain, but  later  date.    See  Introduction. 

Practical  Remarks. 

1.  Every  Christian  owes  a  duty  to  his 
Christian  brother,  especially  to  his  erring 
brother  (ver.  1,  2  ;  1  John  5  :  16  ;  Matt.  18  : 
15). 

2.  Our  own  exposure  to  temptation  and 
liability  to  fall  thereby  .sliould  make  us 
kind  to  the  erring  and  earnest  and  pray- 
erful in  seeking  their  restoration  (ver.  1, 
2 ;  1  Cor.  10  :  12, 13  ;  2  Cor.  2:5-8;  1  Thess. 
2  :  7-9). 

3.  Christians  have  a  right  to  expect  the 
prayers,  sympathies,  and  help  of  tlieir 
brethren  in  their  anxieties,  sorrows,  and 
infirmities  (ver.  2;  5  :  13-15;  Rom.  15  :  1- 
6). 

4.  The  self-conceited  are  self-deceived  ; 
they  commit  their  greatest  fraud  on  them- 
selves (ver.  3  ;  Isa.  5  :  21). 

5.  Self-examination  and  the  approval  of 
God's  word  will  bring  peace  of  conscience 
and  joy  in  the  con.sciousness  of  God's 
favor  (ver.  4  :  1  Cor.  9  :  27 ;  2  Cor.  13  :  5). 

6.  The  ultimate  responsibility  of  every 
man's  life  rests  upon  himself  (ver.  5 ;  Rom. 
14  :12;  1  Cor.  3  :  13-15). 

7.  He  who  is  taught  in  the  word  owes 
to  his  pastor  and  teacher,  as  a  servant  of 
the  Lord  for  him,  a  share  of  his  earnings, 
of  his  synii)athies,  and  his  co-operation 
(ver.  G  ;  i  Cor.  9  :  11-14  ;  2  Cor.  1  :  3-7). 


Ch.  VI.] 


GALATIANS 


127 


8.  Our  present  life  is  the  seedtime  for 
eternity  (ver.  7,  8 ;  2  Cor.  9:6). 

9.  Tlie  future  condition  of  men  will  cor- 
respond with  their  present  character  and 
conduct  (ver.  8 ;  Job  4:8;  Prov.  22  :  8). 

10.  Nothing  is  more  certain  than  the 
blessed  rewards  of  well-doing  (ver.  9;  1 
Cor.  15  :58;  1  Peter  4  :  19). 

11.  Under  the  gospel,  doing  good  to  all 
is  not  a  matter  of  convenience,  nor  of 
mere  personal  interest,  but  of  opportunity 
and  of  consequent  obligation  (ver.  10; 
Matt.  25:41-45). 

12.  Glorying  in  externals,  seeking  out- 
ward display  and  popular  applause,  re- 
fraining from  proclaiming  the  truth  as  it 
is  in  Jesus,  and  hypocrisy,  are  marks  of  a 
false  teacher  (ver.  12,  13;  Phil.  3:2-4; 
Rom.  2:  17-24). 

13.  The  doctrines  of  the  cross  are  cen- 
tral and  essential  to  the  gospel.  "  We 
learn  more  concerning  the  character  of 
God,  the  evil  of  sin,  and  the  way  of  sal- 
vation from  the  cross  than  from  all  other 
sources"  (Pendleton;  Ver.  14;  John  3  : 
14,  15;  ICor.  1:2:3,  24). 

14.  Ritualism  contravenes  the  spirit  of 
the  gospel  (ver.  14,  15 ;  2  Cor.  3:6). 

15.  The  new  birth  is  a  new  creation 
(ver.  19 ;  John  3:6;  Heb.  8  :  10 ;  Col.  3  : 
10). 

16.  The  doctrines  of  the  cross  are  a  sure 


guide  to  salvation,  and  they  furnish  a 
measuring  line  for  our  faith  and  a  straight 
patn  for  our  practice  (ver.  16 ;  Phil.  2:5: 
1  Peter  4  :  1,  2:  2  Peter  1  :  16). 

17.  Let  a  life  of  devotion  and  of  self- 
sacrifice  for  the  Lord  Jesus  and  the  good 
of  others  be  the  marks  of  our  affection  to 
him  (ver.  17  ;  Acts  20  :  35).  "  This  was  the 
central  thought  of  the  life  of  Dr.  M.  B. 
Anderson.  How  often  has  he  pointed  out 
to  me  these  sacred  words, '  The  Lamb  slain 
before  the  foundation  of  the  world,'  and 
indicated  to  me  in  his  vigorous  way  that 
the  universe  was  built  on  the  principle  of 
self-sacrifice,  that  it  is  God's  eternal  plan 
that  no  great  or  useful  work  for  humanity 
shall  be  done  except  through  pain  and 
suffering,  and  that  it  is  a  part  of  the  Chris- 
tian life  to  live  over  again  the  life  of 
Christ.  Sucli  were  his  dying  thoughts,  as 
indicated  in  the  letter  which  he  dictated 
to  me  the  Thursday  before  his  death  :  '  It 
has  been  the  purpose  of  my  life  to  live  as 
far  as  I  might  for  others,  like  my  divine 
Master  to  give  myself  for  them,  and  so  far 
to  renew  in  myself  that  perfect  life.  I 
want  you  to  preach  to  the  people  some 
day  on  this  text,  "Bearing  about  in  my 
body  the  dying  of  the  Lord  Jesus."  It 
has  been  in  my  thought  most  of  my  life  '  " 
(F.  L.  Anderson,  in  "  Memoir  of  Dr.  Mar- 
tin B.  Anderson,"  p.  198). 


NOTE. 


The  Twentieth  Century  New 
Testament,  in  Gal.  2  :  16  and  else- 
wiiere,  renders  dikaiiw  {justify)  "to 
stand  right  with  God."  It  is  difficult 
to  find  in  English  an  exact  equivalent 
to  this  word.  Dr.  Lyman  Abbott  ren- 
ders it  by  the  now  obsolete  term  righten. 
But  neither  of  the  above  renderings 
seems  fully  to  express  the  Pauline 
meaning.  The  word  rendered  justify 
in  the  New  Testament  is  connected 
through  .  the  Septuagint  version  with 
the  Hebrew  verb  which  means  "  to  be 
righteous,"  and  generally  in  the  Old 
Testament  means,  positively  "to  de- 
clare or  pronounce  righteous"  or  nega- 
tively "to  declare  or  pronounce  guilt- 


less," and  therefore  acceptable  to  God. 
Paul  uses  "justify"  as  a  forensic  term 
in  a  judicial  sense,  to  declare  one  right- 
eous and  treat  him  as  such.  Through 
faith  in  Christ  and  upon  faith  (Piiii-  a  :  u) 
God  treats  the  sinner  as  if  he  were 
righteous  —  righteousness  is  reckoned 
to  his  account.  And  so  through  Christ 
he  stands  righteous  before  God.  (see 
uote  ou  Rom.  1 :  17,  i..  33  f. )  A  free  and  pop- 
ular reudex'ing  of  the  New  Testament 
in  modern  English  is  helpful  in  many 
ways,  but  it  is  liable  to  partake  of  the 
nature  of  an  interpretation,  probably  a 
less  preferable  one,  rather  than  a  trans- 
lation, and  to  depart  too  far  from  the 
literal  rendering  on  which  it  is  founded. 


THE  EPISTLE  TO  THE  EPHESIANS 


Apostolic  salutation  and  praise  to  God  for 
the  blessings  of  redemption. 

1  a  PAUL,  an  apostle  of  Jesus  Christ  by 
the  will  of  God,  ''to  the  saints  which 
are  at  Ephesus,  <=aud  to  the  faithful  in 

2  Christ  Jesus:    "^ Grace  be  to  you,  and 


1  PAUL,  an  apostle  of  Jesus  Christ 
through  the  will  of  God,  to  the  saints 
who  are  iu  Ephesus,  and  the  faithful 

2  in   Christ  Jesus:   Grace  to   you,  and 


a  See  refs.  2  Cor.  1  :  1. 


See  refs.  Rom.  1  :  7. 


c  6  :  21  ;  Col.  1  :  2. 


d  G 


1  :3. 


Title.  The  earHest  title  is,  To  the 
Ephesian3.  The  longer  one  is  implied 
iu  the  first  verse.  But,  whether  longer 
or  shorter,  every  known  manuscrii^t  des- 
ignates the  Ephesians  in  its  title.  This 
indicates  at  least  an  early  tradition 
and  belief  as  to  the  readers  addressed. 

CHAPTER  I. 

After  a  salutation  in  verses  1  and  2, 
the  apostle  praises  God  for  the  election, 
redemption,  and  unity  in  Christ  of  the 
saints,  both  Jews  and  Gentiles  (ver.  3- 
11) ;  and  giving  special  thanks  for  the 
faith  of  his  readers,  he  prays  for  their 
more  perfect  enlightenment  in  these 
great  and  glorious  truths  of  salvation 

(ver.  15-23). 

1,  2.  Salutation.  Paul's  usual 
greeting  and  benediction. 

1.  The  greeting.  Paul,  an  apostle 
of  Jesus  Christ  by,  better,  through, 
the  will  of  God.  See  note  on  Gal. 
1 :  1,  and  contrast  it  with  this.  There 
lie  asserts  and  defends  his  apostleship 
in  view  of  his  opposers ;  here  he  sim- 
ply presents  it  as  a  fact,  which  would 
be  accepted  and  unquestioned  by  his 
readers.  He  was  an  apostle  through 
the  loill  of  God,  since  it  was  God's  de- 
sign from  his  birth  (Gai.  i:  is,  is),  and 
the  gospel  was  revealed  to  him  through 
revelation  of  Jesus  Christ  (oai.  i :  12 ;  Acts 
9  :  15).  To  the  saints,  to  the  holy,  or, 
consecrated  ones,  to  those  separated  from 
the  world  and  set  apart  to  holiness  and  ' 
God's  service,  which  are  at  Ephe-  : 
sus,  and  to  the  faithful,  or,  to  belisv-  ' 

I 


ers,  in  Christ  Jesus, 'in  Jesus  the  3Ies- 
siah,  the  Anointed  One,  who  had  been 
foretold  by  prophets  of  old.  Believers 
are  in  union  with  and  abiding  in  him 
(1  Cor.  6  :  17).  Suiuts  and  believers  are 
closely  connected,  presenting  Chris- 
tians under  diflerent  aspects.  They  are 
persons  consecrated  to  God  and  re- 
posing faith  in  Jesus  Christ.  As  such 
they  are  trusty,  and  the  word  may  be 
rendered  faithful^  but  the  idea  of  their 
exercising  faith  in  Jesus  Christ  must 
not  be  lost  sight  of. 

At  Ephesus.  These  words  are  omit- 
ted in  the  two  oldest  manuscripts,  but 
are  found  in  all  other  known  manu- 
scripts (in  their  uncorrected  form) 
and  versions.  They  are  bracketed  by 
Tischendorf,  and  by  Westcottand  Hort, 
but  are  strongly  defended,  as  the  true 
original  reading,  by  Meyer,  Ellicott, 
and  others.  Some  regard  this  Epistle  as 
the  letter  to  the  Laodiceans  alluded  to  in 
Col.  4  :  16  ;  and  others  that  it  was  a  cir- 
cular letter,  with  a  blank  space  left 
here  to  be  filled  with  the  name  of  any 
church  where  it  was  to  be  publicly  read. 
But  these  suppositions  are  not  substan- 
tiated. Very  likely,  however,  while 
this  Epistle  was  intended  primarily  for 
the  Ephesian  church,  it  was  also  to  be 
read  in  some  other  churches  in  the  prov- 
ince of  Asia. 

Ephesus  was  colonized  mainly  from 
Athens,  and  its  social  life  was  colored  by 
both  Grecian  and  Asiatic  influences. 
It  also  had  a  considerable  Jewish  popu- 
lation. It  was  the  capital  of  the  Ro- 
man provinces  of  Asia.    It  was  a  great 

129 


130 


EPHESIANS 


[Ch.  I. 


peace,  from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

3  'Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  who  hath  blessed 
us  with  all  fspiritual  blessings  inheav- 

4  enly  places  8iu  Christ:    according  as 


peace,  from  God  our  Father  and  the 
Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  blessed  us  with 
every  spiritual  blessing  in   the  heav- 

4  enly  realms  in  Christ ;  as  he  chose  us 


/Ver.  5,  7,  11,  13,  U. 


g  John  U  :  6 ;  15  :  4,  5. 


harbor  and  eraporiuni,  and  though 
some  miles  inland,  it  was  connected  by 
a  lake  and  the  river  Cayster  with  the 
sea.  It  was  noted  for  the  temple  of 
Diana  (Artemis)  and  the  theatre.  (See 

Acts  19  :  1,  24,  27,  2i»,  and  notes.) 

2.  The  opening  benediction.  The 
same  as  in  Gal.  1  :  3,  on  which  see  note. 
So  also  at  the  beginning  of  all  of  Paul's 
Epistles,  showing  the  importance  of 
this  benediction.  Notice  how  he  brings 
into  prominence  God  as  the  Father  of 
l)elievers,  and  Christ  as  their  Lord, 
and  their  spiritual  sonship.  This  verse 
is  ill  harmony  with  the  doctrinal  dis- 
cussion that  follows. 

3-14.  Praise  to  God  in  view  of 
the  election,  redemption,  and 
unity  of  the  christian  brother- 
HOOD IN  Christ,  both  of  Jews  and 
Gentiles.  These  verses  form  a  single 
sentence  and  are  a  most  wonderful  con- 
densation of  the  doctrines  of  the  gospel. 
Every  clause  contains  an  important 
truth  or  doctrine.  It  seems  quite  im- 
possible to  briefly  summarize  the  pas- 
sage. The  apostle,  however,  expresses 
his  gratitude  to  God  for  the  blessings  of 
salvation,  in  that  he  had  chosen  us  in  I 
Christ  unto  holiness,  and  predetermined 
us  as  sons  adopted  through  Ciirist,  to 
the  glorj'  of  his  grace  ( ^er.  3-6) ;  in  whom 
also  we  have  redemption,  the  forgive-  ! 
ness  of  sins,  and  wisdom  in  making 
known  to  us  the  mysteries  of  his  will  in 
uniting  all  in  Christ  (ver.  8-io) ;  through 
wlnmi  Jews  and  Gentiles,  having  re- 
ceived the  word  of  truth,  now  receive 
the  Spirit  as  a  pledge  of  our  future  in- 
heritance (ver.  ii-u).  The  three  ascrip- 
tions to  God's  glory  accord  with  the 
spirit  of  praise  in  the  whole  pas.sage 
(ver.  6,  12,  u).  Jt  is  almost  a  sublime 
poem. 

3.  The  apostle  begins  with  praise  to 
God  for  his  abundant  l)le.ssings  bestowed  ! 
upon  his  people.  Blessed^  or, praised,  \ 
be   the   God   and   Father  of  our  ' 
Lord  Jesus  Christ,   expressing  the 
two-fold    relation    to  Christ   in  his  re- 
demptive and  mediatorial  work  (i  Tim.  2  -. 


I  5  ;  Heb.  3:1;  conip.  Rom.  15  :  6).    Uniting  God 

'  and  Father  closely,  and  limiting  both 
by  of,  seems  to  bring  out  the  most  nat- 
ural meaning  of  the  phrase.     The  word 

j  rendered  blessed  occurs  eight  times  else- 
where in  the  New  Testament  and  is 

'  used  invariably  with  reference  to  God. 

j  Infinitely  above  all  otliers  can  absolute 
praise  be  ascribed  to  him.  Who  hath 
blessed   us,  rather,  icho   blessed   us, 

\  referring  to  the  purpose  of  the  Father 
toward  the  saints  as  graciously  com- 
pleted in  redemption.  This  accords 
with  what  follows.  ^^  His  blessings  to 
t<s  are  sub.stantial  benefits;  our  bless- 
ings in  relation  to  him  consist  in 
praise"  (Boise).  With  all,  rather, 
unth  every,  spiritual  blessings, 
which  the  Holy  Spirit  effects  and  im- 
parts in  heavenly  places,  in  the 
heavenly  realms,  or  world,  in  Christ. 
The  word  heavenly,  is  an  adjectiA'e, 
"  pertaining  to  heaven,"  used  five  times 

in  this  Epistle  (ver.  20  ;    2  :  6;   3  :  lO;   6  :  12). 

Some  would  render  "  heayen]j things," 
but  it  is  more  properlyrendcred  as  above. 
It  seems  not  to  be  limited  to  heaven  as 
a  locality,  but  rather  means  that  heav- 
enly sphere  and  condition  into  which 
the  believer  is  introduced,  being  con- 
nected with  heaven,  where  is  his  "citi- 
zenship"   (Phil.  3:  20;    John  15  :   19)^   wllCre 

is  his  hope  (Coi.  i  :  5),  and  from  whence 
the  blessings  of  the  Spirit  come  (Heb.  6: 
i).  "  The  Christian's  heavenly  happi- 
ness is  represented  in  the  New  Testa- 
ment as  already  begun  in  him  ;  conse- 
quently, in  a  limited  extent,  he  may  be 
said  to  be  already  in  heaven,  and  heav- 
en, meaning  its  bliss,  to  be  in  him  " 
(Turner).  See  this  condition  more 
fully  decribed   in  2  :   1-13.    (Comp.  John 

3  :  36  ;    Col.    3:1;    Rom.    8  :  30.)       Jn    Christ  / 

all  is  summed  up  in  him,  as  our 
Head,  and  the  ground  and  source  of 
life  and  blessing.  (Comp.  2  Tim.  1  :  9.) 
God's  spiritual  blessings  are  bestowed 
on  men  as  those  who  by  faith  are  in 
union  with  or  united-  w^ith  Christ. 
Us  here  should  not  be  limited  to  the 
apostle  and  those  whom  he  addressed, 


Ch.  I.] 


EPHESIANS 


131 


hhe  hath  chosen  us  in  him  'before  the 
foundation  of  the  world,  that  we  should 
i^be  holy  and   without  blame   before 

5  him  in  love:  i having  predestinated 
us  unto  ™  the  adoption  of  children  by 
Jesus  Christ  to  himself,  °  according  to 

6  the  good  pleasure  of  his  will,  to  the 


in  him  before  the  foundation  of  the 
world,  that  we  should  be  holy  and 
without   blemish  before  him  in'love; 

5  having  predestinated  us  to  the  adop- 
tion of  sons  through  Jesus  Christ  to 
himself,  according  to  the  good  pleasure 

6  of  his  will,  to  the  praise  of  the  glory  of 


h  See  refs.  Rom.  8  :  28,  29  ;  2  Thess.  2  :  13.         i  Matt.  25  :  34  ;  Rev.  17 
I  Rom.  8  :  29,  30.  m  John  1  :  12  :  2  Cor.  6  :  18. 


8.        fe  5  :  27  ;  Luke  1  :  75 ;  Col.  3  :  12. 
71  See  refs.  Luke  12  :  32. 


but  extended  to  the  whole  community 
of  believers. 

In  this  verse  and  the  first  clause 
of  the  next  we  have  the  leading  thought 
of  the  doctrinal  portion  of  this  Epistle, 
the  first  three  chapters;  and  in  the 
last  clause  of  the  next  verse  is  implied 
the  practical  portion,  embracing  the 
last  three  chapters. 

4.  Confirms  and  expands  the  preced- 
ing thought.  According  as  he  hath 
chosen  us,  rather,  as  he  chose  out, 
or  selected  us  for  himself,  the  past  ref- 
erence being"  the  same  as  in  the  last 
verse,  and  his  choice  being  in  Christ,  in 
connection  with  and  viewed  in  him, 
that  we  should  be  his  peculiar  people, 
"the  Israel  of  God  "  (oai.  6  :  le).  "  God 
sees  in  his  election  l)y  grace,  man  in 
Christ,  so  that,  as  Adam  was  the  rep- 
resentative of  natural  humanity,  so 
Christ  is  the  representative  o( spiritual 
humanity  "  (Olshausex).  This  choice 
was  made  before  the  foundation 
of  the  world,  before  human  time  be- 
gan, from    eternity  (John  17  :  24;  l  Peter  1  : 

20).  The  purpose  and  result  of  this 
election  was,  that  we  should  be 
holy,  consecrated  to  him,  the  positive 
side,  and  without  blame,  or,  blem- 
ish (Eph.  5  :  2-)^  the  negative  side,  be- 
fore him,  in  his  sight,  in  love,  in  the 
embrace  and  sphere  of  love  which  is 
diWne.  Love  is  the  element,  source, 
and  perfecter  of  our  spiritual  character 

(S  :  18  ;  4  :  2  ;  5  :  2  ;  Col.  2:2).  The  concep- 
tion of  this  passage  is  that  we  are 
chosen  in  connection  with  Christ,  and 
that  our  holiness  and  blamelessness  are 
in  Christ  and  flow  out  of  Christ,  who  is 
our  righteousness  and  life.  Thej''  are 
what  he  does  for  us  through  his  atoning 
death,  and  also  in  us  by  his  renewing 
and  sanctifying  Spirit  (Coi.  3:i-3;  Rom. 

8  :  29). 

With  many  I  have  joined  in  love 
with  what  precedes,  as  in  keeping  with 
the  general  construction  of  the  passage. 
But  very  many  others  join  it  with  the 


verb  that  follows.  Doubtless,  as  the  two 
sentences  are  closely  connected,  the  in- 
fluence of  the  word  extends  onward 
from  one  to  the  other.  The  divine  plan 
originated,  and  has  been  carried  on  not 
only  according  to  the  pleasure  of  divine 
sovereignty,  but  also  in  divine  love 
(John  3 :  16).  It  luis  ])een  eftected  in  man, 
through  means,  and  in  connection  with, 
the  free  exercise  of  the  human  will  (2 

Tim.  2  :  10  ;    Phil.  2  :  12,  13  ;   2  Peter  1  :  10  ). 

5.   Having    predestinated,    or, 

predetermined,  us,  when  he  chose  us 
(ver.  4)  unto  the  adoption  of  chij- 

dren,  better,  of  sons,  by,  through, 
Jesus  Christ  to,  or,  for,  himself. 
As  he  chose  us  for  himself  to  be  his 
people  (ver.  4),  so  he  also  determined 
that  we  should  be  adopted  as  his  own 
sons,  adopted  and  united  to  himself, 
through  Jesus  Christ,  as  our  Media- 
tor. Being  made  partakers  of  the  di- 
vine nature  (2  Peter  i:  4)  we  are  made 
heirs  of  God  and  joint  heirs  with  Jesus 
Christ  (Rom.  8  :  17).  Oil  adoption  see 
note  on  Gal.  4  :  5.  This  sonship  may 
be  viewed  from  two  sides  :  the  one  from 
the  new  birth,  which  is  effected  by  the 
Holy  Spirit  with  the  word  of  truth 
(James  1  :  18) ;  the  Other  from  the  divine 
act  of  placing  one  into  the  position  and 
privilege  of  a  son.  The  determining  of 
the  latter  in  the  divine  arrangement 
preceded  the  former.  And  this  prede- 
termination has  been  according  to 
the  good  pleasure  of  his  Avill, 
that  v.ise  and  deliberate  good  pleas- 
ure, existing  in  God  himself,  which 
prompted  the  exercise  of  his  will.  This 
accords  with  "in  love"  of  the  pre- 
ceding verse,  and  shows  that  the  reason 
of  God's  choice  lay  not  in  us  or  in  his 
own  necessity,  but  solely  in  his  good 
pleasure.  His  will  is  not  capricious, 
however,  but  infinitely  wi.se  and  good, 
and  in  our  ignorance  and  shortsighted- 
ness we  can  safely  entrust  the  unknown 

to    him    (Matt.  11:26;    Rom.  11  :  33-36) .        Yet 

God's  good  pleasure  implies,  as  the  next 


132 


EPHESIANS 


[Ch.  I. 


praise  of  the  glory  of  his  grace,  <>  where- 
in lie  hath  made  us  accei)ted  in  Pthe 
beloved. 

sin  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of 
sins,  according  to  'the  riches  of   his 


his  grace,  which  he  graciously  be- 
7  stowed  on  us  in  the  beloved  ;  in  whom 
we  have  the  redemption  through  his 
blood,  the  forgiveness  of  our  trespasses, 
according  to  the  wealth  of  his  grace, 


0  Rom.  3  :  22-26. 


p  Isa.  42  :  1. 


o  Acts  20  :  28  ;  Rom.  3  :  24. 


r  3  :  16 ;  Rom.  3  :  24. 


verse  shows,  his  benevolence,  as  well  as 
his  sovereignty. 

0.  The  apostle  throws  in  an  ex- 
pression of  praise  to  God's  grace,  to 
which  must  be  ascril)cd  the  divine  se- 
lection of  sinners  for  salvation  and  son- 
ship.  To  the  praise  of  the  ?lory, 
the  glorious  excellence  and  splendor,  of 
his  grace.  This  is  consistent  with 
what  is  said  of  love  a])Ove,  for  grace  is 
inseparable  from  love;  love  exhibited 
toward  undeserving  and  helpless  sin- 
ners is  grace.  In  other  words,  grace  is 
the  unmerited  exercise  of  God's  love  to- 
ward his  creatures  (Rom.  a  :  21-24).  No- 
tice that  in  verses  12  and  14  the  ascrip- 
tion of  praise  is  general,  to  God's  glory ,^ 
which,  however,  includes  the  glory  of 
his  grace. 

From  this  point  to  the  end  of  verse 
14,  the  sentence  proceeds  by  means  of 
relative  clauses,  each  suggested  by  a 
preceding  noun  (ver.  7,  8,  11,  is,  u).  This 
shows  how  full  Paul's  mind  was  with 
the  great  truths  which  he  puts  forth 
without  arranging  them  into  separate 
sentences.  Wherein,  or  according  to 
the  preferable  reading,  which,  referring 
to  grace.  Hath  should  be  omitted. 
The  verb  rendered,  Made  us  ac- 
cepted means  to  render  acceptable, 
and  also  to  confer  grace.  The  latter  is 
the  sense  in  Luke  1  :  28,  "highly  fa- 
vored," compassed  with  grace.  The 
word  occurs  elsewhere  in  the  Xew  Tes- 
tament only  here;  and  the  same  sense 
seems  to  be  demanded,  as  Alford  has 
shown  by  the  tense  of  the  verb,  "  re- 
ferring to  an  act  of  God  once  past  in 
Christ,  not  to  an  abiding  state  which 
he  had  brought  about  in  us."  Paul's 
gcni'ral  use  of  the  word  grace,  and  the 
context,  also  favor  this  view.  Accord- 
ingly the  Bible  Union  and  the  Revised 
versions  translate,  which  he  freely,  or, 
(jracioushj,  bestowed  on  us  in  the  be- 
lored.  As  a  certain  result,  however,  of 
this  grace,  we  become  and  are  made 
accepted  in  Christ.  The  beloved,  a 
l)eautiful  designation  of  the  Son,  in 
whom  the  Father  is  well  pleased  (Matt. 


3  :  n ;  17 :  5 ;  Isa.  42  :  1 ).  Christ  in  his  es- 
sential being  is  infinitely  lovely,  the 
brightness  of  the  Father's  glory  (Heb.  i : 
3),  the  special  object  of  that  fatherly 
love  which  embraces  us  also  (Joim  i  :  12. 
14;  Col.  1  :  13).  It  is  not  merely  through, 
nor  on  account  of'  but  in  the  beloved. 
God  beheld  us,  though  sinners  and  un- 
lovely, in  Him  who  is  altogether  lovely, 
to  be  renewed  by  his  Spirit^  washed 
witli  his  blood,  clothed  in  his  righteous- 
ness. 

7.  The  apostle  comes  down  to  our 
experience  of  salvation  on  the  ground 
of  Christ's  death.  In  whom,  the  Be- 
loved (last  verse),  we  have,  as  an 
actual,  present  experience,  the  re- 
demption, long  expected  but  now 
known  and  enjoyed,  through  his 
blood,  indicating  his  death,  given  as 

a    ransom     (Man.  20  :  28;  l  Tim.  2:6).      Rc- 

demjJtion  means  a  release  or  a  deliver- 
ance effected  by  the  payment  of  a  ran- 
som. See  fuller  discussion  in  Rom.  3  : 
24.  Through  his  6/ooc/,  his  life  given 
up  unto  death  as  a  ransom-price  (Acts 
20  :  28).  All  expressions  of  this  kind  in 
the  Xew  Testament,  in  connection  with 
Christ  and  his  work,  have  reference  to 
or  imply  atonement,  whether  they  are 
connected  with  the  figure  of  expiation 
from  guilt,  a  ransom  paid,  or  a  cove- 
nant ratified. 

In  apposition  and  explanatory  of  the 
preceding  clause  :  The  forgiveness, 
the  pardon,  the  putting  away  as  if  not 
committed,  of  sins,  rather,  of  our 
trespasses,  according  to  the  riches, 
the  wealth,  the  great  abundance,  the 
fullness,  of  his  grace.  Thus  Paul 
comes  back  to  that  grace  which  was 
the  object  of  his  praise  in  ver.  (J.  "If 
our  redemption  is  proportionate  to  the 
riches  of  his  grace  it  will  certainly  be 
complete"  (BoiSE).  The  word  trans- 
lated trespasses,  includes  any  deviation 
from  truth  and  uprightness  (Hom.  4  :  25 ; 
5  :  15)  ;  and  in  Rom.  5  :  20  it  is  used 
synonymously  with  the  generic  word 
sin.  ''  It  differs  from  it  in  figure  not  in 
force"  (Thayer's  "A:  T.  Gr.  Lex."]. 


Ch.  L] 


EFHESIANS 


133 


8  grace;  wherein  he  hath  abounded  to- 
ward us  Mn  all  wisdom  and  prudence  ; 

9  t  having  made  known  unto  us  the 
mystery  of  his  will,  according  to  his 
good  pleasure    "which  he    hath   pur- 

10  posed  in  himself  :  that  in  the  dispensa- 
tion of  ^  the  fulness  of  times  y  he  might 


8  which  he  made  to  abound  toward  us 
in   all    wisdom    and    understanding ; 

9  making  known  to  us  the  mystery  of 
his  will,  according  to  his  good  pleasure 

10  which  he  purposed  in  himself,  in  re- 
spect to  the  administration  of  the  full- 
ness of  seasons,  to  sum  up  all  things  in 


Rom.  11  :  33.  t  Matt.  13  :  11  ;  Rom.  16  ;  25.  u  Ver.  11  ;  2  Tim.  1  :  i 

J/  3  :  15  ;  John  10  :  16. 


X-  Gal.  i  :  i. 


So,  also,  similarly,  Cremer's  "Lexicon 
of  New  Testament."  Thus  it  includes 
not  only  actual  individual  sins,  but 
also  all  sins,  including  unknown  and 
unintentional  sins  (Gai.  6  :  i)  and  innate 
sinfulness  (Coi.  2  :  is). 

8,  Paul  sees  the  riches  of  grace,  not 
stopping  with  redemption  and  the  for- 
giveness of  sins,  but  abounding  toward 
man  and  in  man.  Wherein  he  hath 
abounded  toward  us,  rather, 
Which  grace  he  hath  made  to  abound, 
or,  overflow  toward,  literally,  into  us. 
The  idea  is  that  of  grace  entering  into 
our  hearts,  causing  them  to  overflow 
in  his  gifts  and  blessings.  In  all 
wisdom  and  prudence ;  not  the 
wisdom  and  prudence  that  God  abun- 
dantly exercises,  but,  as  demanded  by 
the  next  verse,  that  whicli  he  gave  to 
the  saints  to  exercise.  Wisdom  is  the 
more  comprehensive  word  with  refer- 
ence to  the  knowledge  of  whatever  per- 
tains to  our  eternal  warfare.  Prudence 
is  more  special,  the  sagacious  exercise 
of  the  mind  in  details,  in  connection 
with  wisdom.  It  is  spiritual  insight. 
EUicott  renders  it  discernment,  or  intel- 
ligence, and  the  Improved  version, 
understanding.  The  word  occurs  else- 
where only  in  Luke  1  :  17,  where  it  is 
rendered  "<Ae  wisdom  of  the  just." 
Some  would  join  all  wisdom,  and  jyru- 
clence  to  the  clause  that  follows ;  but 
the  preceding  interpretation  appears 
the  more  natural,  and  is  more  generally 
adoijted  by  translators  and  expositors. 

9.  Explains  still  further  the  rich 
manifestation  of  God's  grace,  and  how 
it  abounds  in  us.  Having  made 
known — t  h  e  time — reference  being 
the  same  with  the  preceding  verb,  "  he 
made  to  abound,"  and  may  be  ren- 
dered, making  knouni  to  us  the  mys- 
tery, the  hidden  counsels,  of  his 
will.  This  mystery  was  God's  plan 
of  providing  salvation  for  man  through 
the  incarnation  of  Christ  and  the  Avork 
of  redemption  dependent    on  it,  with 


made  known   accora- 
good   jileasure   (^ee   ou  j 

he  hath  purposed  in        *^,>' 

lis  own  heart ;  many  an-        MT 
i  modern  expositors  reii- V*^^  VJ^ 


special  reference  to  the  Gentiles  (3  :  3-6), 
Avhich  was  once  hidden,  but  now  re- 
vealed    (3   :   9-11;    Rom.    16   :   25,   26;    Col.    1   : 

26-29).  3Iystery  in  the  New  Testament 
does  not  mean  something  mysterious, 
incapable  of  explanation,  but  a  secret, 
or  hidden  2^f<>'Pose,of  God,  not  gener- 
ally uiiderstood,  and  generally  known 
only  by  revelation  (i  Cor.  15  :  51.  etc.). 
This  too  was  made  known  accord- 
ing to  his  good  pleasure 
ver.  5)  which  he  ' 
himself,  in  hi 

cient  and  some  modern  expositors 
der,  "  which  he  purposed  in  him,"  thatk 
is,  in  Christ.     But  while  the  purposef  l^     y 
was  to  take  eftect  through  Christ  (2  cor.  y^*  ^ 

5  :  19),  yet  it    originated    in    himself     "^V^ 

(2   Tim.   1:9;   Jolin   3  :  16).        This    aCCOrds       Ji 

better  with  the  context  and  the  whole  V"^ 
passage.  The  purpose  of  ver.  4,  5,  and 
11  is  that  of  God,  and  carries  out  the 
idea  of  ver.  3,  the  author  and  origi- 
nator of  every  spiritual  blessing  in  tlie 
heavenly  realms  of  Christ. 

10.  What  God  purposed  :  That  in, 
rather,  in  view  of,  or,  in  respect  to,  the 
dispensation*  of  the  fulness  of 
times,  or,  seasons.  The  word  ren- 
dered dispensation  is  literally,  manage- 
ment of  household  affairs,  steicardship. 
It  is  here  that  management,  dispensa- 
tion, or,  administration  of  God,  which 
is  connected  with  the  reign  or  kingdom 
of  the  ]\Iessiah,  providing  for  the  sal- 
vation of  men.  (Comp.  uote  oa  4:2.)  The 
phrase,  the  fulness  of  the  times,  is  gen- 
erally compared  by  expositors  with 
Gal.  4  :  4,  "When  the  fulness  of  the 
time  had  come,"  and  regarded  as  ex- 
pressing a  similar  idea.  The  ''times," 
better,  the  seasons,  here  another  word  in 
the  plural,  expressing  the  several  parts 
of  the  whole  period  preceding  Christ's 
coming.  Thus  what  God  purposed  was 
in  respect  to  that  dispensation  or  ad- 
ministration which  belonged  to,  and 
took  effect  on,  the  completion  of  those 
past  seasons  of  infancy  and  immaturity, 


134 


EPHESIAXS 


[Cn.  I. 


gather  together  in  one  « all  things  in 
Clirist,  both  which  are  in  heaven,  and 
11  which  are  on  earth;  even  in  him:  ^in 
whom  also  we  have  obtained  an  in- 
heritance,   ^  being    predestinated    ac- 


the  Christ,  those  which  are  in  the 
heavens  and  those  which  are  on  the 
11  earth  ;  in  him,  in  whom  we  were  also 
chosen  as  the  inheritance,  being  pre- 
destinated according  to  the  purpose  of 


2  Phil.  2  :  10;  Col. 


a  See  refs.  Acts  26  :  18 ;  Titus  3:7;  James  2  :  5. 


6  Ver.  5. 


which  prepared  tlie  world  for  the  ad- 
vent of  the  Messiah.  (See  note  on  Gal. 
4:-l.) 

Wliat  the  purpose  itself  consisted 
in  :  that  he  might  gather  together 
in  one,  literally,  to  head  up,  or, 
sum  up  all  t/iinys  in  the  Christ,  the 
Messiah,  whose  ^lessianic  reign  or 
kingdom  the  apostle  is  conteniplaiing, 
iKinicly,  the  things  in  the  heavens  and 
the  things  upon  the  earth.  The  verb 
translated  "gather  together  into  one" 
is  derived  from  an  adjective,  meaning 
the  sum  total,  which  in  turn  is  derived 
from  the  noun  head.  The  verb  here  is 
compounded  with  the  preposition  up, 
sometimes  translated  o(7«/>i.  This  form 
of  the  verb  is  only  found  elsewhere  in 
the  New  Testament  in  Eom.  13  :  9, 
where  the  Common  version  renders 
"  is  briefly  comprehended,"  and  the 
Revised  version,  "is  summed  up." 
Tliis  appears  to  be  the  meaning  here. 
God's  design  with  respect  to  the  dispen- 
sation of  the  Messiah,  was  to  reunite 
in  the  Messiah  all  things  which  had 
been  disunited,  as  it  were,  by  sin,  to 
sum  up,  as  it  were,  all  these  things  into 
one  aggregate  whole.  Paul's  idea  here 
is  broader  and  more  comprehensive 
than  "the  church"  (5:2-).  He  has 
reference  to  the  reign  or  administration 
of  the  Christ  which  has  a  relation  to 
all  things  in  the  heavens  and  upon  the 
eartli.  All  nature  is  waiting  for  the 
manifestation  of  the  sons  of  God  (Rom. 
8  •-  19).  All  intelligent  creatures  are  to 
acknowledge  his  supremacy,  and  every 
tongue  is  to  "confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the 
Father"  (I'lm.  2  :  9-11),  Angels  in 
heaven  are  his  ministering  spirits 
(Hob.  1  :  14).  The  devil  and  his  angels 
are  un<ler  his  control,  and  the  finally 
lost  are  to  acknowledge  his  rightful 
authority.  "  For  he  must  reign,  till  he 
hath  put  all  enemies  under  his  feet" 
( 1  Cor.  15 : 2.i).  Thus  Eadic  well  puts  it : 
"  Not  only  lias  harmony  been  restored 
to  the  universe,  and  the  rupture  oc- 
casioned by  sin  reimired,  bnt  beings 
still    in    rebellion    are    placed     under 


Christ's  control,  as  well  as  the  uncon- 
scious elements  and  spheres  of  nature." 
There  is  nothing  in  this  passage  to  sup- 
port the  doctrine  of  the  redemption  or 
restoration  of  demons  and  the  finally 
impenitent.  Such  a  doctrine  is  op- 
po.sed  to  the  context  and  other  passages 
of  Scripture.  "The  words  strictly  in- 
terpreted do  not  signify  any  such  idea. 
They  assert  the  ultimate  dominion,  the 
headship  of  our  Lord.  Even  wicked 
spirits  acknowledge  and  dread  his 
power  and  authority.  Lender  this 
power,  this  headship,  we  who  have  be- 
lieved occupy  a  very  dift'erent  place 
from  them,  as  the  apostle  now  goes  on 
to  show  "  (Boise),    (comp.  coi.  i :  20.) 

11.  Even  in  him  :  in  whom  also 
we.  Omit  even  and  also,  and  put  a 
comma  between  him  and  in.  The 
apostle  with  emphasis  recurs  to  Christ, 
in  him,  in  irliom  ice  have  obtained 
an  inheritance,  rather,  according  to 
best  text,  in  whom  we  were  also  chosen 
as  the  inheritance,  or,  the  heritage,  of 
God,  Israel  was  designated  as  the 
"Lord's  portion,"  his  ^'inheritance" 
(Deut.  9  :  29 ;  32  :  9).  Paul  intimates  that 
we,  Christians  in  general,  were  chosen, 
as  were  God's  ancient  people,  as  his 
heritage,  his  people.  This  is  expressed 
in  the  original  by  a  single  word,  a  verb, 
used  only  here  in  the  New  Testament, 
and  means  to  choose  by  lot,  then  to  allot, 
as  a  possession  from  one  to  another,  and 
then  in  the  passive,  as  here,  to  be  chosen 
or  made  a  2iossession  or  heritage.  Some 
suppose  Paul  to  refer  here  to  the  Jews, 
in  whom  also  we  Jews  ivere  made  his 
heritage,  which  was  true  historically, 
and  who  appear  to  be  referred  to  in  the 
next  verse,  and  in  contrast  to  the  Gen- 
tiles in  ver.  13.  There  is  much  to  com- 
mend this  view ;  yet  we  is  not  here  em- 
phatic, nor  does  it  appear  to  be  used  in 
contrast.  But  we  in  ver.  12  and  i/e  in 
ver.  13  are  emphatic  and  in  contrast, 
and  suggest  the  Jews  on  the  one  hand 
and  the  Gentiles  on  the  other. 

Being,  or,  having  been,  predesti- 
nated to  be  the  Lord's  people,  the 
Lord's  portion,    (see  "oh-  ou  ver.  5.)    Ac 


Ch.  L] 


EPHESIANS 


135 


cording  to  <=the  purpose  of  him  who 
worketh  all  things  after  the  counsel  of 

12  his  own  will;  ''that  we  should  be  to 
the   praise   of    his   glory,    « vvho    first 

13  trusted  in  Christ.  In  whom  fye  also 
trusted,  after  that  ye  heard  sthe  word 
of  truth,  the  gospel  of  your  salvation  : 
in  whom  also  after  that  ye  believed, 
»»ye  were  sealed  with  'tliat  Holy  Spirit 

14  of  promise,  ^  which  is  the  earnest  of 


him  who  works  all  things  according  to 

12  the  counsel  of  his  own  will,  that  we 
should  be  to  the  praise  of  his  glory 
who  before  have  hoped  in  the  Christ ; 

13  in  whom  ye  also,  after  having  heard 
the  word  of  truth,  the  good  news  of 
your  salvation,  in  whom  having  also 
believed,  ye  were  sealed  with  the  Holy 

14  Spirit  of  promise ;  who  is  an  earnest  of 


Ver.  9;  Isa.  16  :  10,  11. 
h  See  refs 


d  Ver.  6 ;  2  Thess.  2  :  13.         e  James 
2  Cor.  1  :  22.  i  Johu  16  ;  7-15. 


18.        /2:11,12.         , 
k  Kom.  8  :  15-17,  23. 


Thess.  2  :  13. 


cording  to  the  purpose,  the  origi-  j 
nal  choice  in  redemption,  of  him  who 
worketh   all   things  atter,  or,  ac-  \ 

cording  to,  the  counsel,  the  deliberate  | 
determination,  of  his   own  will,  of  j 

his  free,  spontaneous  will.  There  is 
implied  here,  as  Alford  remarks,  ''  the 
union  of  sovereign  will  with  infinite 
wisdom."  ! 

12.  The  ol)ject  and  end  in  view  of 
being  prede^^tined  and  chosen  as  God's  | 
heritage.  That  we  (Jews,  in  contrast 
to  ye,  Gentiles,  of  the  next  verse)  j 
should  be  to  the  praise  of  his 
glory — that  God  should  be  glorified  in  ] 
their  salvation.  The  recurrence  of  the  I 
do.xology  should  be  noted  here  and  in  I 

ver.    14.       (See  note  ou  ver.  6.)      WhO    firSt 

trusted,  better,  irho  have  before  hoped 
in  the  Christ.  There  appears  to  l)e  a 
reference  to  the  predictions  of  the  Mes- 
siah in  the  Old  Testament  and  to  the 
hopes  of  the  Israelitish  saints  in  the 
promised  Christ,  before  he  came.  Such  i 
were  Simeon,  Anna  the  prophetess,  and 
others,  up  to  our  Lord's  advent  (Lute  2  : 
34-36).  Among  those  who  had  been  look- 
ing for  the  Promised  One  were  the  early- 
disciples,  the  converts  on  the  day  of 
Pentecost,  and  thousands  of  other  Jews, 
including  Paul  himself.  The  Jewish 
people  generally  had  been  expecting 
his  advent.  But  only  the  true  spiritual 
Israel  could  be  said  to  have  hoped  in 
the  Messiah,  and  these  also  included 
only  those  Jewish  converts  who  hoped 
in  hiui  upon  his  coming.  As  God's 
own  pfeple,  as  his  heritage,  confidently 
lioping  in  Christ,  who  was  to  come, 
they  contributed  to  the  glory  of  God. 
Praise  in  respect  to  them  and  by  them 
would  redound  to  God's  glory. 

13.  In  whom,  the  Christ,  ye 
also.  Gentile  converts  (2  :  11,  12;  3  :  1) 
whom  he  is  addressing.  The  contradis- 
tinction of  two  classes,  Jews  and  Gen- 


tiles, seems  evident  from  the  whole  pas- 
sage. The  union  of  Jews  and  Gentiles 
in  the  one  church  of  Christ  is  a  promi- 
nent thought  in  the  Epistle,  and  it  is  per- 
fectly natural  that  the  two  classes 
should  be  introduced  in  these  verses. 
Most  modern  commentators  accept  this 
distinction.  It  accords  also  with  the 
phrases,  "  who  before  hoped  in  the 
Christ"  (vL-r.  12)  and  "  ye  were  sealed  " 
(this  verse).  The  Jcws  had  their  Messi- 
anic promises,  the  ground  of  their 
hoping  before ;  l)ut  the  Gentiles,  having 
no  such  pnmiises,  had  the  sealing  after- 
ward, the  prominent  idea  here  in  their 
case. 

Omit  trusted.  Pender,  In  ivhoni 
ye  also,  having  heard  the  word  of 
truth,  the  good  news,  of  your  reve- 
lation, the  offers  of  salvation  to  you 
Gentiles,  in  whom,  having  not  only 
heard,  but  having  also  believed,  ye 
were  sealed  with  the  Spirit  of 
promise,  even  the  Holy  One,  that  is, 
the  Holy  Spirit.  Notice,  hearing  is 
followed  by  believing,  "  Faith  cometh 
by  hearing"  (Rom.  10  :  17).  The  word 
of  truth,  explained  by  the  next  clause, 
the  gospel,  which  reveals  Christ,  who 
is    the    truth,    and    the    method,    and 

way  of  salvation  (John    U  :  6;    17  :  2  ;    James 

1  :  18 ;  1  Peter  1  :  23).  The  Spirit  of  prom- 
ise, who  had  been  promised  by  prophets 

of  old  (Ezek.  36  :  27  ;  Joel  2  :  28,  29),  bv  OUr 
Lord    himself      (John    15  :  26;    Acts    1  :  4,  5). 

The  Spirit  regenerates  the  soul,  en- 
lightening the  understanding,  and  puri- 
fying the  heart.  The  Spirit  of  promise 
is  emphatically  the  Holy  One,  the  per- 
sonal Helper,  the  specially  promised 
One  by  the  Son  (John  7  :  39)  and  of  the 
Father  (Luke  21  :  49).  With  the  Holy 
i  Spirit  these  Gentile  converts  had  been 
sealed,  confirmed,  and  attested  as 
members  and  heirs  of  the  Messianic 
kingdom.     The  figure  refers  to  a  well- 


136                                         EPHESIANS                                   [Ch.  I. 

our  inheritance  until  the  redemption 
of   "the  purchased    possession,  "unto 
the  praise  of  his  glory. 

our  inheritance  umil  the  redemption 
of  the   purchased   possession,    to   the 
praise  of  his  glory. 

I  Acts  20  :  28;  1  Peter  1  :  4,  18,  19. 

m  Ver.  6 ;  1  Peter  2  ;  9. 

known  custom  of  affixing  a  seal  for 
Ic^^il  and  oHicial  proof,  attesting  the 
reality  of  a  claim  (i  Cor.  9  :  2)  and  the 
mark  of  ownership  (4 :  so;  2  Tim.  2  :  19. 
ste  uote  on  2  Cor.  1  :  22. )  The  Spirit  at- 
tested  his  presence  and   work  by  his 

gifts    and    graces    (Acts8:17:    lO:  44-46:    1 

Cor.  12  :  31 ;  1.3  :  1.3).  There  is  no  reason 
for  limiting  this  sealing  to  the  miracu- 
lous gifts  of  the  Spirit.  These  gradu- 
ally ceased  ;  and  the  ordinary  gifts  and 
graces  are  the  more  highly  i)rized  in 
the  Epistles.  Nor  is  there  any  evidence 
for  connecting  it  with  baptism.  It 
rather  comprehends  the  whole  circle  of 
the  Spirit's  attesting  work  in  the  heart 
of  the  believer,  both  to  bimself  and  in 
its  manifestation  to  others  (Rom.  8:i6; 

1  Cor.  12  :  7). 

14.  Which,  who,  is  an  earnest,  a 

first  instalment  given  in  advance  as  a 
pledge  or  guarantee  for  the  whole.    (See 

note   on   2    Cor.  1  :  22  ;    5:5;    comp.  Rom.  8  :  23. ) 

The  earnest  of  the  Spirit  is  a  foretaste 
and  pledge  of  our  inheritance,  the 
future  eternal  blessedness  of  the  saints, 
the  eternal  "weight  of  glory"  in  the 
consummated  kingdom  of  God.  This 
is  vnrs,  destined  for  us,  in  -which  Paul 
includes,  with  his  Gentile  readers, 
himself  and  l)elievers  in  general.  The 
blessings  of  the  Spirit,  which  we  now 
enjoy,  are  heaven  l)egun  in  our  hearts. 
They  are  a  guarantee  for  its  full  posses- 
sion in  due  time.  "  Being  confident  of 
this  very  thing,  that  he  who  began  a 
good  work  in  you  will  complete  it  until 
the  day  of  Jesus  Christ  "  (Phii.  i  :  6). 

The  goal  or  tinal  end  of  the  earnest 
of  the  Spirit :  until  the  redemption 
of  the  purchased  possession, — of 
God's  own  possession,  his  people,  his 
heritage  (see  note  on  ver.  11)^ — the  redemp- 
tion of  those  whom  Christ  purchased 
with  his  blood  (Acts  20  :  28).  The  Holy 
Spirit  is  to  eontinue  the  earnest,  the 
certain  pledge  and  token  of  our  inher- 
itance till  the  comi)lete  redemption  of 
those  whom  Christ  has  purchased  for 
his  possession.  And  this  is  a  complete 
salvation,  both  as  to  soul  and  body 
(Kom.  8  :  H-23).  And  all  this  is  to  con- 
duce ultimately  unto  the  praise  of 


his  glory,  to  manifest  the  glory  of  the 
Divine  character  in  the  exercise  of  his 
infinite  righteousness,  wisdom,  and 
love.  The  word  redemption  throughout 
the  New  Testament  means,  metaphor- 
ically, deliverance  through  the  death 
of  Clirist  from  the  wrath  of  a  holy  God 
and  the  merited  penalty  of  sin.  The 
word  rendered,  the  purchased  possession, 
here  means,  one^s  oicn  jf'i'operty  (1  Peter 
2:9;  i.sa.  43 :  20)  ^  such  as  all  truc  believcrs 
who  are  God's  propertv,  '"  the  Israel  of 
God."  The  Spirit  will  be  the  Helper, 
giving  his  pledges  and  tokens  till  the 
redemption  shall  fully  come  to  those 
who  are  God's  own  through  Christ. 

Instead  of  the  older  view  presented 
above,  many  later  expositors  regard 
both  of  the  last  clauses  of  this  verse  as 
expressing  2'>^'n^ose,  or  the  end  in  vieiv. 
Both  begin  with  the  same  preposition 
(«t?),  which  they  would  translate  tcnto, 
or,  i7i  vieiv  to.  Thus  the  first  clause, 
"  unto  the  redemption,"  etc.,  expresses 
the  end  in  view  in  respect  to  man  ;  the 
last  clause,  "  unto  the  praise  of  his 
glory,"  with  respect  to  God.  "While 
this  is  a  very  plausible  view  it  does  not 
impress  me  as  the  most  natural,  or  what 
Paul  probably  intended  to  say.  It  was 
certainly  very  natural  for  him  to  take 
into  view  the  whole  time  of  the  earnest 
of  the  Spirit  till  the  redemption  was 
completed,  redounding  to  God's  glory. 

(Comp.  2  Tim.  I  :  12.)       For   tllC   USC    of  this 

preposition  to  express  the  time  unto 
which,  until,  see  Acts  25  :  21 ;  1  Thess. 
4:15;  2  Tim.  1  :  12  ;  Matt.  10  :  22,  etc. 
"  That  in  the  same  sentence  the  same 
preposition  with  the  same  case  should 
be  used  in  dift'erent  relations  and  senses 
cannot  be  considered  any  more  strange 
in  Greek  than  in  anv  other  language, 
Luke  11  :  20;  Eph.  1  :  3,  14"  (and 
many  other  examples)  (WiNER,  "  j.V.  T. 
Gram.,"  p.  410).  The  Eevised  versi(»n 
renders  tlie  preposition  in  both  in- 
stances ?<»/(> ;  but  the  Bible  Union,  the 
Improved  version,  and  Dr.  E.  T.  Bart- 
lett,  in  "The  Christian  Scriptures," 
agree  with  the  Common  version  in  ren- 
dering the  first  instance,  ujitil,  and  the 
second,  to  or  unto. 


Ch.  I.] 


EPHESIANS 


137 


Prayer  that  his  readers  may  know  more  thor- 
oughly the  blessings  of  salvation. 

15  Wherefore  I  also,  <> after  I  heard  of 
your  faith  iu  the  Lord  Jesus,  aud  love 

16  unto  all  the  saints,  p  cease  uot  to  give 
thanks     for     you,     making     mention 

17  of  vou  in  my  prayers:  that  ithe 
God' of  our  Lord  Jesus  Christ,  ^the 
Father  of  glory, '  may  give  unto  you 


15  For  this  cause  I  also,  having  heard 
of  your  faith  in  the  Lord  Jesus,  which 

16  ye  show  to  all  the  saints,  cease  not  to 
give  thanks  for  you,  making  mention 

17  of  you  in  my  prayers  ;  that  the  God  of 
our  Lord  Jesus  Christ,  the  Father  of 
glory,  would  give  to  you  a  spirit  of  wis- 


0  Col.  1:4;  Philemon  5.  p  Rom.  1  :  8,  9  ;  1  Thess.  1  :  2  ;  2  Thoss.  1  :  3. 

r  1  Chron.  29  :  11.  s  Col.  1  :  9. 


q  John  20  :  17 


15-23.  Thanks  FOR  THE  faith  of 

HIS  READERS  AND  PRAYER  FOR  THEIR 
MORE  PERFECT  ENLIGHTENMENT  IN 
THESE   GREAT  TRUTHS  OF  SALVATION. 

Paul  has  especially  in  mind  the  calling 
of  the  Gentiles  and  the  mighty  power 
exercised  in  their  behalf  aud  in  behalf 
of  all  believers.  It  is  the  power  by 
which  he  raised  up  Christ  from  the 
dead  and  exalted  him  over  all  things  to 
the  church. 

15,  Wherefore,  for  this  cause,  re- 
ferring esi)ecially  to  verses  13  and  14. 
Because  the  Gentiles  had  attained  unto 
the  blessings  of  salvation,  I  also,  as 
Avell  as  you  and  others  who  have  heard 
and  witnessed  your  faith  iu  Christ, 
cease  not  to  give  thanks,  etc.  (ver.  le). 
After  I  heard,  rather,  having  heard, 
of  your  faith  in  the  Lord  Jesus, 
reposed  iu  him.  The  expression  in  the 
original  is  peculiar,  the  faith  that  is 
among  you,  that  is,  your  faith,  that  ex- 
ercise of  faith  in  the  Lord  Jesus  for 
which  you  are  distinguished.  This  evi- 
dently does  not  refer  to  the  first  exer- 
cise of  faith  by  the  Ephesian  converts, 
but  to  the  faith  they  had  manifested 
since  Paul  lal>ored  among  them.  If 
Paul  designed  this  letter  also  to  be- 
lievers outside  of  Ephesus,  to  whom 
Ephesus  was  a  center,  he  would  natu- 
rally use  a  general  expression,  some- 
what like  this.  It  was  now  about  five 
or  six  years  since  he  labored  at  Eph- 
esus, and  he  had  probably  heard  re- 
cently of  their  faith  from  Epaphras, 
among  others. 

According  to  the  oldest  and  best  man- 
uscripts love  should  be  omitted.  The 
word  love  however  is  included  in  the 
parallel  sentence  in  Colossians  (Coi.  i :  4). 
Faith  and  love  naturally  go  together 
(3  :  17,  18).  Faith  works  through  love 
(Gal.  5:6).  As  it  sccms  bcst  to  omit 
love,  the  sentence   may  be    rendered, 


Having  heard  of  the  faith  in  the  Lord 
Jesus  which  is  among  you  (or,  in  you), 
and  ivliich  is  (or,  tvhich  ye  show)  to- 
vxird,  or,  to  all  the  saints.  Trust  iu 
Christ  begets  confidence  in  Christ's 
brethren,  the  saints.  Faith  in  Chri.st 
exerts  a  blessed  intiuence  upon  the 
Christian  brotherhood.  It  is  mani- 
fested to  them,  and  they  are  recipients 

of  its  benefits  (Kom.  l  :  12  ;  Titus  3  :  15; 
Pliilemou  5). 

IG.  I  cease  not  to  give  thanks 
for  you.  He  was  in  a  state  of  thank- 
fulness on  their  account.  From  day  to 
day,  as  he  gave  thanks  to  God,  he  in- 
cluded them.  And  so  his  thanksgiving 
for  them  was  unceasing.  Making 
mention  of  you  in  my  prayers, 
rememl)ering  you  in  my  prayers,  by 
name,  in  tiiought,  separately,  and  in 
connection  with  others.  (Comp.  Rom.  i  : 
9;  1  Thess.  1:2.)  Tlius  he  was  alwavs 
praying  for  tliem,  orally  or  in  spirit. 
Notice  how  the  apostle  unites  thanks- 
giving and  prayer  in  the  beginning  of 
his  Epistles  to  the  churches,  except  in 
his  severer  ones  to  the  Corinthians  and 
the  Galatians. 

17.  Wliat  follows  is  closely  connected 
with  my  pr((yers  of  the  preceding  verse, 
the  purpose  of  which  was  that  God 
would  grant  them  a  spirit  of  wisdom, 
etc.  That  the  God  of  our  Lord 
Jesus  Christ.  See  note  on  ver.  3,  and 
compare  our  Lord's  own  words  on  the 
cross,  "  My  God.  my  God  "  (Matt.  27  :  46), 
and  to  Marj'- after  liis  resurrection,  "I 
ascend  unto  .  .  .  my  God  "  (John  20  :  n). 
He  is  also  the  God  who  is  known  and 
revealed  through  Christ.  The  Father 
of  glory,  of  all  that  is  resplendent 
and  glorious  in  the  universe.  Father 
is  often  equivalent  to  author,  posses.sor, 
and  giver.  Thus  God  is  designated  as 
the  Father  of  spirits,  of  lights,  of  mer- 
cies   (Hoh.   12  :  9;    James   1  :  17  ;    2   Cor.   1:3), 


138 


EPHESIANS 


[Ch.  I. 


the  spirit  of  wisdom  and  *  revelation 

18  in  tlic  knowlerlKe  of  iiim  :  "tJie  eyes  of 
your  uiKicrstuiHliiiK  being  enligliten- 
I'fl ;  that  yo  may  know  what  is  *the 
hone  J  of 'his  ca'iling,  and  what  nhe 
riches  of  the  glory  of  his  inheritance 

19  iu  the  saints,  and  what  is  the  cxcecd- 


dom    and    of    revelation    in    the    full 

18  knowledge  of  him  ;  and  the  eyesof  your 
heart  being  enliglitened  ;  that  ye  may 
know  what  is  the  hope  of  his  calling, 
what  the  riches  of  the  glory  of  his  in- 

19  heritance  in  the  saints,  and  what  the 


t  1  Cor.  2  :  9,  10  ;  Col.  2:2.  «  See  refs.  Acts  26  :  18.  x  4  :  4  ;  Heb.  6  :  11. 

y  Rom.  8  :  28-30 ;  Phil.  3.14.  z  Ver.  7  ;  3  :  8,  16. 


So  the  devil  is  called  the  father  of  lies, 
having  deceived  our  first  parents  and 
became  the  source  of  lies  to  the  iiuman 
race  (Jo'm  8:44).  God  is  the  author, 
possessor,  and  dispenser  of  glory  con- 
nected with  Christ  and  eternal  life. 

May  give  unto  you  the  spirit;  a 
wish  is  here  expressed,  and  so  this 
should  be  rather  rendered,  wou/t/  give  to 
yoH  a  spirit  of  Avisdom  and  of  reve- 
lation. Many  reganl  the  Holy  Spirit ; 
as  here  meant.  The  Holy  Spirit  is  in- 
deed the  agency  iu  imparting  this  wis- 
dom and  revelation.  But  something 
more  than  the  Holy  Spirit  appears  to 
l)e  meant.  It  seems  rather  to  refer  to  a 
sjjirit  or  disposition  in  the  man  himself 
infilled  with  the  Spirit,  or  as  Alford  ex- 
presses it,  "the  complex  idea  of  the 
spirit  of  man  indwelt  by  the  Spirit  of 
God."  As  such  it  is  a  spirit  of  icisdorn, 
possessing  wisdom,  and  of  revelation,  of 
truth  revealed,  unveiled  in  the  soul. 
These  are  the  ordinary  gifts  and  graces 
of  believers.  The  wisdom  points  rather 
to  a  continued  condition,  the  revelation 
to  separate  perceptions  and  enjoyments 
of  spiritual  truths.  It  is  a  spirit  of 
wisdom  and  of  revelation  in  the 
knowledge,  in  ike  full  knowledge 
(for  so  the  word  means),  the  precise 
and  correct  knowledge,  oi'  him,  of  God 
the  Father,  to  whom  the  pronouns 
throughout  the  passage  plainly  refer. 
The  knowledge  consists  in  knowing 
God,  an  experimental  knowledge  con- 
nected with  knowing  Clirist  (Joim  17 :  3). 
Thus  to  know  him  is  to  know  his  will 
and  the  blessings  he  bestows  through 
("lirist. 

18,  Thea])ostlegoeson  to  develop  the 
thought  containe(l  and  growing  out  of 
"  wisdom  and  revelation  in  the  knowl- 
edge of  him."  Instead  of  under- 
standing tlie  l)est  text  reads  heart. 
There  are  ilillerent  views  about  the 
constructiuu  of  tlie  first  clause.  The 
meaning  is  evident  and  is  well  expressed 
in  (he  usual  rendering:  the  eyes  of 


your    heart    being     enlightened. 

More  exactly,  being  enlightened  as  to 
the  eyes  of  your  heart.  Heart  is  the 
center  and  seat  of  spiritual  life,  includ- 
ing the  afiections.  The  eyes  of  the 
heart,  through  which  the  heart  may  be 
illumined  by  the  truth.  Concerning 
this  phrase  Pvllicott  says:  "A  some- 
what unusual  and  figurative  expres- 
sion, denoting  the  inward  intelligence 
of  that  portion  of  our  immaterial  na- 
ture (the  soul),  of  which  the  heart  is 
the  imaginary  seat."  The  clause  as  a 
whole    is  a  prayer    for    illumination. 

(Com]).  3  :  17  ;    Acts  26  :  18  ;    2   Cor.  3  :  12-4  :  6.) 

That  ye  may  know,  the  object  or 
aim  of  their  enlightenment.  This  is 
not  mere  theoretical  knowledge,  or  the 
perception  of  a  fact,  but  a  heart,  an 
experimental  knowledge.  They  knew 
something  of  these  things  already,  l)y 
hearing  and  accepting  the  gospel,  but 
tliey  needed  a  deeper  spiritual  insight, 
a  real,  living,  practical  knowledge, 
which  comes  with  an  actual  experience. 
This  desired  knowledge  was  in  respect 
to  three  things,  "  his  calling,"  "  his  in- 
heritance," and  "  his  power." 

What  is  involved  in  the  hope  of 
his  calling,  of  God,  who  calls  men 
by  his  word  and  Spirit  (Rw-  8  :  2$ ;  i  Cor. 
1  :  24).  The  reference  is  to  that  glorious 
hope  which  is  opened  to  the  believer, 
connected  with  God's  calling  him  into 
his  kingdom  (Rom.  8  :  23-25  -,  Coi.  i  :  5.  27 ; 
Titus  2  :  13).  Notice  that  the  apostle  in 
ver.  15  speaks  of  their  faith  ;  and  here 
of  their  hope.  Omit  aiid,  according  to 
the  Itest  text.  \\\\i\t  is  involved  in  the 
riches,  tite  wealth  (sfc  on  ver.  7),  of  the 

'  glory,  the  future  eternal  glory,  of  his 

I  inheritance,  which  belongs  to  God 
and  which  he  gives,  in  the  saints,  lim- 

1  ited  to  them  and  related  to  all  that  per- 
tains to  the  inheritance.  Expositors 
(juite  generally  regard  theinhei^ita)u'ei\s 
thatwliieh  the' saints themselvesshall  re- 
ceive.    lUitin  ver.  11  God's  "heritage," 

I  and  in  ver.  14  his  "purchased  posses- 


Ch.  I.J 


EPHESIANS 


139 


ing  greatness  of  his  power  to  us- ward, 
who  believe,  » according  to  the  work- 
20  ing  of  his  mighty  power,  which  he 
wrought  in  Clirist,  wlien  ^  he  raised 
him  from  the  dead,  and  "set  him  at  his 
own  riglit  hand  in  the  heavenly  places, 


exceeding  greatness  of  his  power  to- 
ward us  who  believe,  according  to  the 
working  of  the  might  of  his  strength, 
20  which  he  wrought  in  Christ  when  he 
raised  him  from  the  dead  and  seated 
him  at  his  own  right  hand  in  the  heav- 


o3  :  7;  Col.  1  :  29 ;  2  :  12. 


5  See  refs.  Acts  2  :  24,  33. 


c  Ps.  110:1;  Rom.  8  :  Si  ;  Heb.  10  :  12. 


sion,"  are  in  his  redeemed  people. 
And  so  it  is  very  natural  to  take  the 
word  in  the  same  sense  here.  God  has 
an  inheritance  in  and  among  his  peo- 
l)le.  (See  on  ver.  11.  14.)  Tiiis  inheritance 
involves  and  implies  the  eternal  life, 
the  blessedness  and  glory  of  God's 
people.  The  meaning  of  the  expres- 
sion must  not  be  limited  too  much. 
"All  things  are  yours  .  .  .  and  ye  are 
Christ's,  and  Christ  is  God's"   (i  cor. 

3  :  21-23). 

19.  And  what  is  involved  in  the 
exceeding,  a  strong,  ardent  word  pe- 
culiar to  Paul  in  the  New  Testament, 
the    snrjjossing    greatness    of    his 

power,  exercised  from  the  beginning 
of  the  Christian  life  to  its  consumma- 
tion in  glory,  to  us-Avard  who  be- 
lieve. See  the  first  ten  verses  of  the 
next  chapter  in  which  we  may  perceive 
how  God  has  exercised  his  power  in 
those  who  believe.  Paul  evidently 
draws  a  comparison  between  God's 
power  in  raising  and  glorifying  Christ 
(ver.  19-23)^  and  in  raising  believers  to  a 
spiritual  and  glorified  life  (2  :  1-10). 
"  The  surpassing  greatness  of  his  i^ow- 
er"  is  of  such  magnitude  that  the 
apostle  proceeds  to  describe  it.  It  is 
according  to  the  working  of  his 
mighty  power,  more  exactly,  accord- 
ing to  the  working  of  the  might  of  his 
strength.  What  a  wonderful  accumu- 
lation of  words,  showing  how  difficult 
it  was  for  the  apostle  to  express  his 
conception  of  God's  power.  Note  care- 
fully each  word.  The  last  word  denotes 
inward  ability,  inherent  strength  (Mark 

12  :  30  ;    2  Peter  2:11;    see  on  6  :  10),      The  SCC- 

ond  is  manifested  i^ower,  might  ex- 
pressing itself    (6  :  10;    Acts  19  :  20).      The 

first  word,  the  tvorking,  is  used  in  the 
New  Testament  only  of  superhuman 
power,  and  expresses  power  in  exercise, 
operative  power,  the  efiectual  working 
or  operation  of  power  (Coi.  i  :  29;  2 :  12). 
And  these  are  preceded  in  the  prior 
clause  by  another  word  rendered  power, 
one  of  the  words  often  used  to  designate 

miracles    (Acts  6:8;    Matt.  13  :  54,  etc. )  ^    and 


here  expressing  the  natural  and  inher- 
ent power  that  belongs  to  God.  Surelj' 
if  it  is  possible  for  human  language 
to  express  Divine  omnipotence,  these 
words  must  express  it. 

20.  This  was  the  almighty  power 
which  God  exercised  in  the  resurrec- 
tion and  exaltation  of  the  Christ  (ver 
20-23)^  and  in  quickening  and  raising 
up  believers  from  their  spiritual  death 
in  sins  (next  chapter).  And  this  power 
he  would  have  them  know  and  fully 
realize.  It  was  the  highest  expression 
of  his  power  which  God  had  given  to 
his  people.  Which,  working,  he 
wrought.  Another  reading,  "he 
hath  wrought,"  is  not  so  well  sup- 
ported by  manuscript  authority.  The 
past  reference  is  to  the  time  of  Christ's 
resurrection  and  exaltation.  In 
Christ,  in  whom  that  "working" 
is  wrought  which  is  powerful  toward 
us  (ver.  19),  Christ  is  conceived  of  as 
the  head  and  we  the  body  (ver.  23), 
When  he  raised  him  from  the 
dead;  in  the  act  of  raising  him;  an 
exhibition  of  that  almighty  power  by 
which  our  complete  and  eternal  re- 
demption of  soul  and  body  from  all 
of  the  effects  of  sin  is  accomplished. 
Compare  John  10  :  18  and  notes,  where 
Clirist  sj)eaks  of  his  resurrection  as  his 
own  act.  There  was  a  harmonious  co- 
operation of  the  Father,  Son,  and  Holy 
Spirit. 

And  set,  or,  seated,  him,  the  apostle 
passing  at  once  to  the  completed  exal- 
tation of  Christ,  in  which  his  whole 
mind  is  absorbed.  At  his  own  right 
hand,  the  highest  position  of  honor 

and     power    (Mark   le  :    19  ;     Pliil.    2    :    9,  10), 

sharing    the    throne  with  the  Father 

(Rev.    3   :   21  ;    Matt.    28    :    18),    and    eiljoyiug 

his    original    glory    with    the    Father 

(John    17   :   5;    conip.  on    Acts   2  :  33,  34  ;     7  :  55). 

In    the    heavenly   places — in    the 

heavenly  realms  or  world.  (See  on  ver.  3. ) 
Literally,  in  the  heavenlies,  including 
all  that  the  word  heaven  conveys.  But 
inasmuch  as  the  facts  of  Christ's  resur- 
rection and  exaltation  are  spoken  of, 


140 


EPHESIANS 


[Ch.  I. 


21  J  far  above  all  •principality,  and  pow- 
er, and  niit^ht,  and  dominion,  and  every 
name  tliiit  is  named,  not  only  in  this 
world,   but  also  in  that  which  is   to 

22  come:  and  'hath  put  vdl  things  under 


21  enly  realms,  far  above  all  rule,  and 
authority,  and  power,  and  dominion, 
and  every  name  that  is  named,  not 
only  in  this  age,  but  also  in  that  which 

22  is  to  come ;  and  subjected  all  things 


d  Phil.  2  :  9,  10 ;  Col.  2  :  10,  15 ;  Hcb.  1  :  4. 


e  See  refs.  Rom.  8  :  38.         /  Ps.  8:6-8;  Matt.  28  :  18. 


and  also  that  Christ  has  a  body,  the 
idea  of  locality  must  be  associated  with 
tlie  lu'nvonlies.  However  glorious  and 
spiritual  that  body,  we  cannot  suppose 
it  dilluscd  throughout  all  space.  By 
its  own  nature  as  a  body  it  must  be 
limited,  altliough  in  his  divinity  and 
glory  and  through  the  Spirit  he  may 
be  everywhere  present. 

Notice  how  Paul  in  his  prayer  passes 
into  tlie  great  doctrine  of  this  Epistle 
in  these  verses  concerning  Christ  and 
his  people  (ver.  20-2,3);  and  how  he 
brings  it  into  view  at  the  very  begin- 
ning of  the  letter  (ver.  s,  4).  In  this  we 
see  a  Pauline  characteristic.  Compare 
how  tlie  apostle  introduces  his  subject 
in  his  letter  to  the  Galatians  (oai  1  :  i; 
2  :  16  fr.).  Olshausen  remarks  that  "the 
entire  Christology  of  Paul  is  comprised 
in  three  passages,  Eph.  1  :  20-23;  Col. 
1  :  14-19;  Phil.  2  :  6-11."  In  the  last 
passage  we  have  the  entire  sweep  of 
Christ's  self-renunciation,  humiliation, 
and  exaltation.  In  Colossians,  he  "is 
conceived  of  rather  in  his  eternal,  time- 
less existence,  as  the  Word  which  was 
in  the  beginning  as  John  expresses 
himself"  (Olshausex),  the  Creator, 
Upholder,  the  Heir  of  all,  the  Head  of 
the  church,  the  Lord  and  Author  of 
the  resurrection,  and  the  Reconciler  of 
all  things  to  himself.  Here  in  this 
passage  he  is  conceived  of  in  his  liu- 
manity,  the  incarnate  Christ,  raised 
from  tlic  dead  and  exalted  to  God's 
riglit  haiul,  as  Ruler  of  the  world  and 
Head  of  liis  people. 

21.  Further  description  of  Christ's 
exaltation  and  pre-eminence.  Far 
above  all  principalitv,  a//  sover- 
eigiiti/,  or  n(h\  tlic  liighest  under  God 
in  the  heavenly  world  ;  and  power, 
tlie  leading  (inthorily  among  created 
beings  superior  to  man  ;  and  nti;ght, 
power  inherent  in  and  excicised  by 
angelic  beings;  and  dominion,  |)os- 
sessing  angelic  (hnm'tiiox   or  lordship. 

Used    of  angels    (2  IVIit   2  :  10  ;    JmleS:    Col. 

>  :  16).  These  four  terms  appear  to  de- 
scribe   all    created     heavenlv    intelli- 


gences, and  imply  ranks  and  gradation 
among  angelic  beings,  perhaps  here 
a  descending  gradation.  Similar  lists 
are  found  in  3  :  10 ;  6:12 ;  Col.  1:16; 

2  :  10 ;    2:15;    Rom.  8  :  38 ;    1  Peter 

3  :  22.  In  some  of  these  reference  is 
made  to  good  angels,  but  in  6  :  12 
and  Col.  2  :  15  there  is  some  refer- 
ence to  evil  powers.  In  this  pas- 
sage the  reference  is  doubtless  to  the 
good.  That  the  Christ  should  be  ex- 
alted above  evil  powers  is  not  to  the 
point;  they  are  subjected  to  him  (next 
verse).  But  that  he  should  be  exalted 
above  all  angelic  hosts  harmonizes 
with  the  greatness  of  his  glory,     (comp. 

Rev.  5  :  U,  12;    Matt.    13    :    41.)      To    COmplctC 

the  view  of  Christ's  exaltation  and 
pre-eminence  the  apostle  continues  to 
specify:  and  every  name,  whether 
of  State  or  of  individuals   (comp.  "any 

other    crenliire"     iu     Rom.    8    :     39),     that      iS 

named,  not  only  in  this  world, 
or,  age,  bnt  also  in  that  which  is 
to  come.  The  plirase,  this  icorUl, 
means  the  present  world-period,  or  age, 
extending  to  the  second  coming  of 
Christ,  and  the  world  or  age  to  come 
takes  ill  all  duration  after  that  event. 
Thus  Christ  is  raised  far  above  all 
created  powers  in  heaven,  all  that  are 
recognized  in  the  present  dispensation, 
and  all  that  may  exist  in  the  future 
bevond.  "  We  have  here  a  suggestion 
of'the  truth  (to  which  1  Cor.  15  :  28 
is  no  real  contradiction)  that  'of  his 
kingdom  there  shall  be  no  end.'  The 
eternal  throne  will  be  that  'of  God  and 
the  Lamb'"  (Rev.  22  :  1.  s).  (H.  C.  G. 
^lovLE.)  Comp.  Phil.  2  :  9-11, 
"Wherefore  also  God  highly  exalted 
him,  and  gave  him  the  name  which  is 
above  every  name,"  etc. 

22.  Not  only  does  Paul  bring  into 
view  the  positive  side  of  Christ's  in- 
finite exaltation,  but  also  the  negative 
side  of  the  sul>jection  of  all  inferior 
and  opp(>sing  things  to  him.  There 
seems  to  be  an  allusion  in  thought  and 
perhaps  in  language  to  Ps.  8  :  6  ;  110  : 1. 
And  hath  pnt,  and  did  put  in  sub- 


Ch.  I.] 


EPHESIAKS 


141 


his  feet,  and  gave  him  e  to  be  the  head 
23  over  all  things  to  the  church,  ^  which  is 
Ills  body,  the  fuhiess  of  laim  'that  iill- 
eth  all  in  all. 


under  his  feet,  and  gave  him  to  be 
head    over  all  things  to  the  church, 
23  which  is  his  body,  the  fullness  of  him 
who  fills  all  in  all. 


y  4  :  15,  16  ;  Col.  1:18.  Heb.  2:7.         k  See  refs.  1  Cor.  12  .  12-27. 


i:\0.  1  Cor.  12  :  6;  Col.  3  :  11. 


jection,  that  is,  subjected  all  things, 
at  his  ascension  to  the  right  hand  of 
God,  under  his  feet,  Christ's  su- 
preme and  absolute  authority  over  all 
creation  is  described.  The  phrase  un- 
der his  feet  often  expresses  the  subju- 
gation of  enemies,  as  in  Ps.  18  :  38 ; 
47  :  3.  (comp.  Ps.  110:1.)  But  in  Ps. 
8  :  6  it  is  not  so  limited,  but  extends  to 
all  creatures  that  are  naturally  infe- 
rior. Here  the  idea  of  subjugating  all 
opposition  must  be  included.  Christ  is 
the  Lord  of  angels,  the  conqueror  of 
his  enemies,  and  the  head  of  his  re- 
deemed people.  ( Comp.  1  Cor.  15  :  25-27  ; 
Phil.  3  :  21  ;    Heb.  2:8.) 

And  gave  him  (emphatic),  HIM, 
the  exalted  and  glorified  One,  the  su- 
preme and  universal  Lord.  Notice  it  is 
not  said  that  he  was  set,  or  put,  or  ap- 
pointed, but  given  to  the  church.  To 
be  the  head,  rather,  to  be  head,  over 
all  things,  as  he  is,  to  and  for  the 
church,  the  congregation  of  the  re- 
deemed. He  is  indeed  Head,  the  ruler 
over  all  things,  and  this  he  is  to  the 
church  for  its  advantage.  But  he  is 
more  than  ruler  or  head  of  the  church, 
he  is  its  vital,  organic  head,  of  which 

the  church  is  his  body  (ue.xt  ver.  ;  also 
5  :  23). 

Church  is  here  used  in  its  collective 
sense,  and  is  so  used  throughout  this 

Epistle  (3  :  10.  21  ;  5  :  23,  24,  25,  27,  29.  32).     It 

is  the  congregation  of  the  redeemed, 
"  the  called  out"  from  the  human  race 
into  a  spiritual  and  vital  union  with 
Christ.  More  commonly  the  word  is 
used  of  the  local  and  organized  congre- 
gations of  believers.  But  here  it  rises 
above  all  external  and  earthly  organi- 
zations, and  has  to  do  with  the  spiritual 
relations  between  Christ  and  his  people. 
It  is  "the  church  of  the  firstborn  who 
are  enrolled  in  heaven  "  (Heb.  12  :  23)  ; 
in  the  future  to  be  manifested  as  "  the 
bride,  the  Lamb's  wife"  (Rev.  21  :  9). 
It  is  never  used  in  Scripture  to  include 

angelic  beings.  (See  oa  Matt.  I6  :  18  aud 
18  :  17.) 

23.  The  apostle  continues  his  sub- 
lime strain.     Which  church,  in  fact, 


is  his  body,  in  a  deep  and  figurative 
sense.  The  spiritual  relation  and  vital 
union  of  all  the  redeemed  with  Chri.st 
and  in  him,  is  figuratively  expressed 
by  the  head  and  the  body.  As  the  two 
are  organically  connected,  each  part  in 
its  place,  each  member  fitted  to  its  po- 
sition, and  its  relations  with  their  re- 
spective functions  under  the  one  head, 
so  are  Christ  and  his  congregation  of 
the  redeemed.  They  are  a  spiritual 
unity.  The  church  is  not  a  fortuitous 
collection  of  believers,  but  a  spiritual 
community  of  the  redeemed,  fitted  and 
life-endowed  to  correspond  with  its 
head.  Christ  is  its  life  and  its  Lord  ; 
his  purposes  are  its  purposes,  his  will  its 
will,  his  glory  its  glory.  In  him  it  is 
exalted  and  glorified;  in  it  he  is  lived 
for  and  witnessed  to.  He,  the  Head,  is 
the  living,  ruling  power;  it,  the  body, 
with  its  harmonious  members,  acts  in 
unison,  in  loving  and  devoted  service. 
As  the  human  body  belongs  to,  is  pos- 
sessed by,  and  is  the  instrument  of  the 
soul,  so  the  church  is  possessed  by 
Christ's  Spirit  dwelling  in  believers, 
and  is  the  organic  instrument  of  his 
divine  liuman  life.  It  is  the  chief 
glory  of  the  church  to  be  his  body, 
the' fulness,  the  fi/ied  up,  the  com- 
pleted)iess,  of  him  "(that  is,  of  Christ) 
that  (illeth  all  in  a\\^  7r/io  in  all 
things,  in  the  universe  as  the  sphere  in 
which  he  acts,  _^7/5  for  himself  all 
things.  This  accords  with  one  of  the 
functions  of  the  exalted,  glorified 
Christ,  "who  ascended  far  above  all 
the  heavens  that  he  might  fill  all 
things"  {i  ■■  10).  The  church,  or  con- 
gregation, of  true  believers  is  indeed 
filled  with  Christ's  life  and  power,  and 
without  his  indwelling  Spirit  would  be 
as  lifeless  as  the  human  body  without 
its  head.  Comp.  3  :  19,  "  that  ye  may  be 
filled  unto  all  the  fulness  of  God."  But 
the  head  is  also  incomplete  without 
the  bodj^  So  Christ,  considered  as  the 
Head,  is  incomplete  without  his  body, 
the  church,  by  which  he  is  so  filled  up, 
so  complemented,  that  it  becomes  his 
fullness,  his  completedness.     Some  re- 


14: 


EPHESIANS 


[Ch.  I. 


fer  of  him  to  God  the  Fatlier,  ])ut  the 
reference  is  ratlier  to  Christ,  who  is  the 
prominent  theme  of  the  whole  passage, 
and  to  whom  all  the  pronouns  refer 
after  "Christ"  is  named  in  ver.  20. 
It  should  be  noticed  that  in  the  Epistle 
to  the  Colossians,  in  which  Christ  is 
specially  prominent,  "the  fulness"  is 
spoken  of  Christ  as  the  Head  of  the 
church  (<^oi  1  :  I'J;  2:9);  but  iu  this 
Epistle,  in  which  the  church  is  made 
especially  prominent,  "the  fulness"  is 
spoken   of  the  church  as  the  body  of 

Christ   (thi^  Ner.  ;    3  :  19;  4  :  13). 

Much  difficulty  has  been  experienced 
in  the  interpretation  of  the  word  full- 
ness, pleroma  (^^^P'^h'-a).  Its  verb, 
pleroun,  means  (1)  to  make  full  {^^i^- 
*  :  19),  or  (2),  to  complete,  perfect,  ful- 
fill    (Phil.    2:2;     Gal.  5:14).       ThC     latter 

sense  is  derived  from  the  former,  and  is 
the  more  frequent  iu  the  New  Testa- 
ment. The  substantive  verbal  pleroma, 
like  other  derivatives  in  ma  from  the 
perfect  passive,  denotes  result,  that 
which  is  tilled,  or  abstractly,  the  filled 
lip,  the  complement,  or  the  completed- 
ness.  Lightfoot  holds  that  the  word 
always  has  this  passive  sense  in  the 
New  Testament,  which  appears  to  be 
true,  if  the  idea  is  that  of  completeness 
(John  1  :  16;  Col.  1  :  19),  or  of  being  made 

complete  (Oal    *  :  *  ;  Eph.  l  :  lO  ,    Rom.  11  :  12). 

Taking  the  idea  of  entire  completeness, 
the  plenitude,  the  sum-total,  Lightfoot 
holds  that  "  all  the  divine  graces  which 
reside  in  Christ  are  imparted  to  her 
(the  cliurch)  ;  his  fullness  is  commu- 
nicated to  her :  and  thus  she  may  be 
said  to  be  his  pleroma."  But  T.  K.  Ab- 
bott reasonably  objects,  that  this 
thought  is  not  suggested  by  the  con- 
nection ;  and  that  according  to  this 
interpretation  the  body  and  the  full- 
ness (pleroma)  suggest  quite  difterent 
ideas:  the  one  the  church,  the  other 
that  which  fills  the  church.  But  the 
words  are  in  apposition,  and  both  most 
naturally  refer  to  the' church  itself. 

It  seems  better,  therefore,  with  Chrys- 
ostom,  Barry,  T.  K.  Abbott,  and  many 
others,  to  take  the  sense  to  be  that 
Christ  as  Head  is  made  complete  by  his 
spiritual  body,  the  church.  "When 
Christ  is  called  I  It-ad,  the  figure  im]>lies 
that  however  complete  he  is  in  himself, 
vet  as  Head  he  is  not  complete  without 
his  body.  As  Beza  well  remarks: 
'Such  is  Christ's  love  for  the  church. 


I  that  he,  as  it  were,  regards  himself  in- 
j  complete    unless    he    has    the  church 
united  to  him  as  a  body '  "  (T.  K.  Ab- 
bott). 
To  this  the  apostle  adds,  "?t'^o  fills 
}  all    in   all,"  implying   the   honor  put 
I  upon  the  churcii  by  being  in  such  a  re- 
lation to  one  who  in  himself  is  infinite 
completeness  and  the  source  of  all  com- 
I  pleteness  in  all   his  creatures.     For  a 
discussion   of   the   word   pleroma,   see 
Lightfoot,    "  Commentary    on     Colos- 
sians," pp.  255-271,  and  t.  K.  Abbott, 
"  International  Critical  Commentary," 
on  Eph.  1  :  2'6. 

Practical  Remarks. 

1.  As  the  Old  Testament  Scriptures  were 
entrusted  to  God's  chosen  people,  so  the 
Christian  Scriptures  were  written  and  en- 
trusted to  believers  or  saints  (ver.  1,  2; 
Rom.  3  :  2;  9:4,  etc.). 

2.  The  salvation  of  believers  in  Jesus 
Christ  is  grounded  in  the  eternal  purpose 
of  God  (ver.  3,  -1;  Rom.  8  :  29;  Matt. 
25  :  34). 

3.  In  election  Christians  are  chosen 
unto  holiness  (ver.  4  ;  Rom.  8  :  29). 

4.  In  election  Christians  are  predestined 
to  be  sons  of  God  (ver.  5  ;  Gal.  4  :  5,  6). 

5.  Holiness  of  heart  and  life  is  the  best 
evidence  of  one's  election.    This  should 

j  be  the  object  of  our  prayers  and  earnest 

j  endeavors  (ver.  4,  5 ;  Heb.  12  :  14  ;  1  Peter 

j  2:  15.  10;  2  Peterl  :  10). 

I     6.  Our  election  to  holiness  and  divine 

I  sonship  is  not  of  ourselves >  All  the  praise 
must  be  ascribed  to  God  and  his  grace 

I  (ver.  6;  2:  8-10). 

i     7.  God's  grace  is  bestowed  on  us  in  the 

^  Beloved,  manifested  in  the  shedding  of 

j  his  blood,  and  in  the  forgiveness  of  our 

I  sins   (ver.   6,   7 ;    Luke  24  :  46,  47 ;    Rom. 

I  3  :  24-26). 

8.  God's  grace  abounds  toward  believ- 

i  ers  in  their  spiritual  enlightenment  and 
knowledge  of  the  truth  (ver.  8,  9;  1  Cor. 

!  1  :5,  24,  30:  2  Peter  3  :  18). 

[  9.  Our  highest  wisdom  and  understand- 
ing consists  in  knowing  God's  will  as  he 

j  has  graciously  revealed  it  to  us  (ver.  9; 

I  Col.  2  :  4-8). 

I  10.  Tiie  greatness  and  glory  of  God's 
grace  is  seen  in  uniting  all  things  iu 
Christ  as  our  Sovereign  and  Head  (ver. 

I  10,  22;  Rev.  5:  9-12). 


Ch.  II.] 


EPHESIANS 


14c 


Contrast  between  their  former  and  their  pres- 
ent state. 

2      AND  kyou  hath  he  quickened.  >who 


2      YOU  also,  when  ye  were  dead  in  tres- 


k  Ver.  5,  6  ;  Johu  5  :  24  ;  Col.  2  :  13. 


11.  The  supreme  purpose  of  God's  grace 
is  the  choice  of  the  redeemed  in  Christ  to 
be  his  inheritance  (ver.  11  :  14;  Zech.  2  : 
12;  1  Peter  2  :  9). 

12.  All  the  works  of  God.  especially 
those  of  his  grace  in  redemption  shall  re- 
dound to  his  glory  (ver.  12  ;  Rev.  15  :  4). 

13.  The  gospel  is  the  good  news  of  salva- 
tion in  that  it  reveals  the  way  and  is  the 
means  by  which  God  exerts  his  power  in 
saving  men  (ver.  13;  Rom.  1  :  16 ;  1  Cor 
1  -.21). 

14.  Wherever  the  Holy  Spirit  works  in 
the  heart,  whether  of  Jew  or  Gentile,  he 
is  the  pledge  that  God  will  be  glorified  in 
their  complete  and  final  .salvation  (ver. 
14;  2  Cor.  5  :  1-6). 

15.  The  spiritual  growth  of  Christians 
and  churches  are  of  the  first  importance, 
and  should  call  forth  thanksgivings,  and 
encourage  unceasing  prayer  (ver.  15.  16 ; 
2Thess.  1  :3.  4). 

16.  How  wonderful  are  Paul's  prayers ! 
He  sweeps  the  whole  circle  of  God's  re- 
deeming grace  through  Jesus  Christ  (ver. 
16  ;  6  :  18, 19  ;  Col.  1  :  3  ;  4  : 3  ;  Phil,  ]  :  :3-6). 

17.  How  glorious  the  Fatherhood  of  God 
in  relation  to  the  Incarnate  Christ  and  all 
who  are  united  in  him  by  faith  (ver.  17, 
22.  23  ;  John  20  :  17  ;  Rom.  8  :  15). 

18.  The  Christian's  hope  centers  in  and 
finds  its  final  consummation  in  Christ 
(ver.  18;  Phil.  3  :  8.  9.  12-14). 

19.  How  infinitely  glorious  the  future 
condition  of  saints  in  that  they  are  the 
heritage  of  God  (ver.  18;  2  Cor.  4  :  17,  18; 
Zech.  2:  8-13). 

20.  How  unspeakably  great  the  power 
of  God  in  our  salvation,  since  it  is  the 
same  as  that  which  raised  Christ  from  the 
dead  (ver.  19.  20 ;  3 :  16-20 ;  1  Peter  1 :  3-5). 

21.  Language  is  feeble  to  express  the  ex- 
altation of  the  Incarnate  Christ;  and 
since  his  redeemed  people  are  his  body, 
they  will  partake  of  his  exaltation  above 
all  angelic  beings  (ver.  21-23  ;  Phil.  2  :  9 ; 
Col.  2:10;  3:  10). 

22.  God,  who  fills  the  universe  with  his 
being,  has  conferred  his  fullness  upon  the 


Incarnate  Christ,  and  through  him,  upon 
his  people  (ver.  23 ;  John  1 :  16,  17 ;  3  :  34  ; 
Col.  2  :  9). 

23.  This  exalted  Christ,  in  whom  dwell- 
eth  the  fullness  of  the  Godhead  bodily,  is 
the  gift  of  God  to  mankind  to  be  the  Head 
of  his  redeemed  people,  that  he  may  dwell 
and  work  in  and  through  them  forever 
(ver.  22,  23 ;  Col.  3:4;  Rev.  21  :  3,  22,  23 ; 
22:3-5). 

CHAPTER  II. 

The  apostle  proceeds  in  close  connec- 
tion with  what  precedes  to  speak  of  the 
once  spiritual  death  of  Gentile  and  also 
of  Jewish  Christians  (ver.  i-s),  but  whom 
God  had  made  alive  with  Christ  to  the 
glory  of  his  grace  (ver.  4--) ;  for  salva- 
tion is  not  the  outcome  of  works,  but 
its  faith,  its  life,  and  its  works  are  all 
of  grace  (ver  s-io).  He  reminds  his  Gen- 
tile readers  of  their  former  hopeless  and 
godless  state  (ver.  n.  12),  but  that  they  are 
now  reconciled  to  God,  in  Christ,  who 
has  broken  down  the  middle  wall  of 
partition  between  them  and  Jews, 
uniting  tliem  in  peace,  giving  to  them 
equal  privileges  and  access  in  one  Spirit 
to  the  Father  (ver.  is-is),  and  making 
them  menil)ers  of  one  commonwealth, 
of  one  family,  a  growing  temple,  and  a 
dwelling  place  of  God  (ver.  19-22). 

1-10.  Gentile  Cheistians  once 
dead,  but  now  through  grace 
raised  into  spiritual  life  and  to 
the  sphere  of  heavenly  glory. 
Their  past  and  present  condition,  and 
their  future  prospects.  Display  of 
God's  power  and  grace. 

1.  And  you  ;  God  has  not  only  ef- 
fected the  resurrection  and  exaltation 
of  Christ,  but  yon  also,  hath  he 
quickened,  or,  did  he  make  alive  (ver. 
5).  There  is  no  verb  here;  the  apostle 
breaks  off  the  sentence  after  sins,  to 
describe  the  spiritual  condition  of  his 
readers  in  their  unregenerate  state,  and 
resumes  the  line  of  thought  in  verse  4, 
and  brings  in  the  verb  in  verse  5. 

Who  were  dead.  Thoughts  con- 
nected with  different  sides  of  his  theme 
rush  into  the  apostle's  mind.     There  is 


144 


fiPHESIANS 


[Ch.  II. 


were   dead    in    trespasses    and    sins;  ! 
"'wherein  in  time  past  ye  walked,  ac-  i 
eordiiig  to  llie  conr^ie  of  this  world,  ac- 
cording to  "the  prince  of  the  power  of 
the  air,  othe  spirit  that  now  worketh 
in    Pthe    children    of    disobedience: 


'2  passes  and  sins  ;— in  which  ye  once 
walked  according  to  the  age  of  this 
world,  according  to  the  prince  of  the 
authority  of  the  air.  of  the  spirit  that 
is  now  working  in  the  sons  of  disobc- 


m  Acts  19  .  35  ,  see  rcfs.  1  Cor.  6  :  11. 


n  See  refs.  John  12  .  31. 
j>  5  :  6 ;  Col.  3  :  6. 


0  Acts  5  .3,1  Johu  3  .  8. 


a  parallelism  between  the  physical  ] 
(ieath  of  Christ  and  tlieir  spiritual 
death.  Literally,  You  also,  being  dead,  ; 
tluit  is,  whin  ye  were  dead,  ill  tres-  ' 
passes  and  sins.  Tiie  course  of 
thouglit  here  shows  that  spiritual  death 
is  especially  meant.     There  is  also  no  j 

S reposition  in  the  original,  but  the  i 
ative  of  manner  or  means,  more  ex- 
actly,//(ro/'f//(  trespasses  and  shis,  f^hovr-  i 
ing  how  their  spiritual  death  had  been 
elleoted.  The  thought,  however,  may 
include  an  implied  and  sul)ordinate 
reference  to  pliysical  death.  The  word 
trespasses  expres.ses  the  more  definite 
acts;  sins,  the  state  of  heart  as  well  as 
acts.  This  ditlerence  between  the  two 
words  is    not   very   well    defined,   nor 

always    recognized.       (•'^ee    note    on    l    :    7.) 

The  two  words  are  used  to  give  fullness 
and  intensity  to  the  expression.  Dead 
expresses  destitution  of  spiritual  life. 
As  physical  death  is  the  separation  of 
soul  and  body,  so  spiritual  death  is  the 
separation  of  the  soul  from  (iiod,  the 
author  and  source  of  spiritual,  eternal 
life.  Holiness  and  holy  love  arc  en- 
tirely wanting,  and  there  is  no  inner 
power  to  create  or  produce  a  holy  and 
godlike  principle  of  life  (i  Jo''"  5  :  12; 

Rom.  8:6-8;    John   5  :  24).      This   WaS    their 

condition,  so  that  the  common  render- 
ing, "(h-ad  i)i  trespas.ses  and  sins"  is 
not   really  aside  from  the  facts  in  the 

case.       (Comp.    Col.   2  :  IS;     Rom.    6:1.)       The 

character  of  their  acts  and  state  is  made 
definite  in  the  orisjinal,  and  spoken  of 
as  well  known  and  as  an  actual  fiict. 

2.  Wherein  in  time  past  ye 
AVfilked,  ///  ir/iie/i  condition  or  sphere 
of  lite,  as  just  described,  i/e  onee  irn//:ed, 
lived,  conducted  yourselves.  This  fig- 
urative use  of  the  verb  ira//:  is  found  in 
the  Old  Testament  and  in  the  writings 
of  Paul  and  .Tohn  (P-.  -"f.  :  3;  Phii.  3  :  17; 
1  J..1111  2  :  6),  hut  not  in  .Tames  or  Peter. 
Accordinj;  to  the  course,  literally, 
I  he  ae/e,  of  this  world.  This  phrase  j 
is  dilHcnlt  to  render.  It  suggests  the  I 
evil  moral  condition  of  the  present  state  ' 


of  things.  T/ie  acje,  or  course,  describes 
the  character  of  the  world, — the  spirit, 
the  way,  the  course  indicated  by  its 
principles  and   practices  (Hom,  12:2,   2 

Cor.  4:4;    comit.    note   ou    1  :  21. )       J'/ie  world 

does  not  here  referto  the  physical  order 
and  arrangement  of  this  world,  which 
it  primarily  means,  but  to  the  present 
sinful  order  of  things  and  the  whole 
mass  of  men  alienated  from  God.    (Comp. 

1  Cor.  1  :  20,  21  ;  6:2;  11  :  32  ;  2  Cor.  7  :  10  ; 
Heb.  11  :  38  ;   John  7  :  7,  etc.)      There  appears 

to  be  a  contrast  between  the  present 
state  of  wicked  men  living  in  neglect 
of  God,  and  the  present  and  future 
state  of  those  who  are  Christ's,  charac- 
terized by  holy  living  unto  God  (ver.  2, 

3.4-6). 

According    to    the    prince,  or, 

ruler,  of  the  poAver,  or,  authority, 
of  the  air.  So  Satan  is  designated. 
(Comp.  2  Cor  4:4.)  The  personality  of 
Satan  is  distinctly  taught  in  both  tlie 
Old  Testament  and  the  New  (i  Chron.  21  : 

1;  Zech.  3:1;  Matt  4  :  10 ;  Rom.  16  :  20 ;  see 
note  on   Mark  1  :  13).      Satail,    who  IS   DlOrC 

often  styled  the  devil,  is  the  chief  of 

evil  spirits  (Matt.  12  :  24  ;  Acts  26  :  18  ;  2  Thoss. 
2:9,    Rev.  12:9).     Hq  \s  Y\\\(iY  of  the  pOU'Cr, 

a  collective  word  designating  the  com- 
bined authority,  the  powers,  of  the  evil 
spiritual  world.  (See  6  :  12  )  The  Jew- 
ish rabbis  held  that  theatm()S])here  was 
the  abode  of  Satan  and  evil  spirits. 
Paul  here  speaks  of  Satan  by  a  c(»in- 
mon  Jewish  phraseology  which  would 
be  understood  by  his  liearers.  He  does 
not  thereby  necessarily  endorse  Jewish 
vagaries,  but  in  familiar  language 
doubtless  designates  the  domain  of 
Satan,  his  supreme  rule  and  authority 
over  the  empire  of  evil. 

The  spirit,  rather,  of  the  spirit  in 
apposition  to  power.  Satan  is  the  prince 
also  of  the  spirit  of  evil,  which  is  here 
personified,  and  represented  as  vow 
workiiKj  in  the  children  of  diso- 
bedience, lie  had  once  worked  in 
the  hearts  and  lives  of  the  p]phcsian 
believers.      In    like    manner    he    now 


Ch.  II. J 


EPHESIANS 


145 


3  q  among  whom   also  we  all  had  our 

conversation  in  times  past  in  'the  lusts 
of  our  flesh,  fulfilling  the  desires  of  the 
flesh  and  of  the  mind  ;  and  =  were  by 
nature  the  children  of  wrath,  even  as 


3  dience ;  among  whom  we  also  all  had 
our  way  of  life  in  time  past  in  the  de- 
sires of  our  flesh,  doing  the  will  of  the 
flesh  and  of  the  thoughts,  and  were  by 
nature  children  of  wrath,  even  as  the 


q  Rom.  3  :  9-19;  Titus  3  :  3  ;  1  Peter  4  ; 


Gal.  5  :  16-21. 


works  in  the  unconverted.  As  God  is 
the  operating  Agent  in  Christ  and  in 
believers  (i  ^  n,  20),  so  the  evil  spirit  is 
working  in  and  among  unbelievers.  In 
the  children,  better,  sojis,  of  diso- 
bedience. A  Hebraistic  phrase  de- 
noting intimate  union  with,  dependence 
on,  and  likeness  to.  Disobedience  im- 
plies disbelief  and  moral  opposition  to 
God,  "  a  disobedience  to  which  they 
belong  as  children  to  a  parent"  (El- 
LICOTT).  See  "children  of  wrath," 
next  verse. 

3.  Among  whom,  the  children  of 
disobedience.  Notice  Paul  changes 
from  the  second  person  to  the  first,  thus 
including  himself  and  Jewish  converts 
with  Gentiles  as  formerly  children  of 
disobedience.  Also  we  all,  rather, 
we  also  all,  emphasizing  "we."  Paul 
identifies  nis  own  experience  with 
theirs.  We  as  well  as  you  had  our 
conversation,  rather,  conducted  our- 
selves, walked,  or  lived,  in  times 
past  in  the  lusts,  the  desires,  of  our 
flesh,  fulfilling  the  desires,  better, 
doing  the  will,  of  the  flesh  and  of 
the  mind,  the  thoughts,  the  impres- 
sion and  reflection  passing  through  the 
mind.  Our  flesh,  in  Paul's  usage  means 
our  sinful  carnal  nature.  Here  it  is 
applied  to  the  sinful  state  of  the  un re- 
generate (Rom.  7:5);  it  is  also  applied 
to  the  old  man,  the  remains  of  that  sin- 
ful principle  which  still  lingers  and  is 
felt  in  the  regenerate  (Rom.  7  :  25 ;  comp. 
Gal.  5  :  16).  As  SOUS  of  disobedicnce  tliey 
had  all  lived  according  to,  and  in  grati- 
fication of,  the  desires  of  their  whole 
unrenewed  selves,  doing  the  will  and 
wishes  of  their  carnal  selves  and  evil 
thoughts.  Ellicott  distinguishes  flesh 
and  thoughts  thus:  "  The  worldly  sen- 
sual tendency  of  life  on  the  one  hand, 
and  the  spiritual  sins  of  our  thoughts 
and  intentions  on  the  other." 

And  were  by  nature,  in  our  natu- 
ral, unrenewed  state,  the  children 
of  wrath,  exposed  to  and  subject  to 
the  wrath  of  God  (Rom.  3  :  23).  This 
meaning  is  evident  from  the  preceding 
context,  and  stands  in  contrast  to  the 


great  change  wrought  in  them, described 
in  the  next  three  verses.  While  the 
word  nature  is  not  here  emphatic,  the 
apostle  evidently  refers  to  their  whole 
state  before  conversion,  extending  back 
to  their  birth.  This  appears  to  mean 
that  they  were  born  children  of  wrath, 
and  inherited  a  sinful  nature.  (See  on  oai. 
2 :  15 ;  also  Rom.  5 ;  12 ;  uotes.)  The  word  ren- 
dered wrath  (orge),  is  the  one  most  fre- 
quently used  to  express  the  divine  dis- 
pleasure, and  is  u.sed  of  anger  which  rises 
gradually  and  abides.  Another  word 
{thumos) ,  denoting  anger  more  passion- 
ate and  more  temporary,  occurs  several 
times  in  Revelation  descriptive  of  God's 
wrath  (Rev.  14:  10, 19)^  and  rendered^ert-e- 
ness  in  Rev.  19  :  15.  The  word  children 
is  difterent  from  so)is  in  the  preceding 
verse.  The  latter  gives  prominence  to 
the  inner,  ethical  condition,  the  former 
to  the  physical  and  outward,  but  both 
point  to  parentage.  The  children  of 
wrath  are  those  who  are  related  to,  and 
subjectto,  wrath  as  children  to  a  parent, 
and  hence  whose  portion  is  wrath.  They 
are  therefore  doomed  to  God's  wrath  or 
penalty.  Even  as  others,  the  rest, 
of  mankind  outside  of  believers.  This 
aflirins  the  universal  sinfulness  of  the 
race. 

This  view  of  the  condition  of  the  un- 
regenerate  accords  with  the  conviction 
of  sin  in  Christian  experience.  Said 
Dr.  J.  W.  Sarles,  in  his  jubilee  sermon. 
May  2, 1897  :  "  The  knowledge  God  has 
given  me  of  sin  has  been  of  sin  insep- 
arable from  myself  as  the  victim  of  it. 
When  the  Holy  Spirit  convicts  a  man 
of  sin  at  the  bar  of  his  own  conscience, 
something  terrible  is  on  hand.  The 
day  of  judgment  has  come.  But  for 
Christ  nothing  would  be  left,  but  a  cer- 
tain fearful  looking  for  of  judgment 
and  a  fiery  indignation  which  is  about 
to  devour  the  adversaries.  .  .  Sin  is  no 
longer  counted  up  in  isolated  acts ;  it 
is  seen  to  be  a  horrible  state  of  being, 
from  which  emanates  evil  and  only 
evil  and  that  continually,  entering  into 
every  imagination  of  the  thoughts  of 
the    heart.  .  .  God's    abhorrence    and 


14G 


EPHESIAXS 


[Ch.  II. 


4  others.  But  God, » who  is  rich  in  mercy, 
for  his  great  love  wherewith  he  loved 

5  us,  "eveu  when  we  were  dead  in  sins, 
hath    » quickened    us    together   with 

6  Christ,  (J by  grace  ye  are  saved;)  aud 


4  rest ;— but  God,  being  rich  in  mercy,  on 
account  of  his  great   love  wherewith 

5  he  loved  us,  made  us,  even  when  we 
were  dead  in  trespasses,  alive  with 
Christ,  (by  grace  ye  have  been  saved,) 


(  Exod.  34  :  6;  Rom.  10  :  12.  «  Rom.  5  ;  6-10.  x  John  5  :  21 ;  Col.  2  :  12. 

y  See  refB.  Acts  15  :  11 ;  Rom.  3  :  24 ,  Titus  S  ;  5. 


lijitretl  of  it  must  be  infinite,  measured 
e.vactly  by  his  love  of  what  is  holy, 
just,  and  good.  lie  cannot  be  made 
ti>e  protector  or  apologist  by  leniency 
in  the  treatment  of  it.  .  .  As  I  see 
things,  defective  views  of  sin  cannot  be 
separated  from  correspondingly  defect- 
ive views  of  Christ,  as  one  is  the  exact 
counterpart  of  the  other.  To  know  sin 
for  myself,  with  its  appalling  work  of 
destruction  in  the  human  soul  has  been, 
I  believe,  of  prime  account  to  me.  In 
all  doctrinal  teaching  and  discussion 
my  knowledge  of  sin  has  been  as  bal- 
last to  tlie  ship,  holding  it  steady  under 
the  fiercest  gales.  The  thought  of  a 
second  probation  is  born  of  false  views 
of  sin.  Light  is  not  what  sin  wants  or 
needs.  Nothing  is  so  noticeable  in  the 
moralist's  delusion,  in  the  advocacy  of 
Universalism  aud  Unitarianism,  as  also 
in  every  false  system  of  religion,  as 
stone  blindness  about  the  essential  na- 
ture of  sin.  That  it  is  which  every- 
where keeps  the  unsaved  man  from  his 
knees."— r/<e  Examiner,  May  13,  1897. 
4.  The  sentence  begun  in  ver.  1  is  re- 
sumed, and  the  condition  of  Christians 
with  Christ  and  in  Christ  is  contrasted 
with  their  former  fearful  state.  "The 
divine  counter-fact  now  comes  in, 
brighter  for  the  awful  contrast  "  ( H.  C. 
G.  >roULE).  But  God,  the  Author 
and  Source  of  salvation,  who  is  rich, 
wealthy,  superabundant  in  mercy, 
abundant  in  compassion  toward  the 
miserable  and  undeserving  (i  I'^ter  i  :3), 
Tliis  was  the  divine  condition  and 
state  in  which  the  deliverance  origi- 
nated and  is  accomplished.  It  was  not 
because  of  any  claim  of  the  race  on 
Cod,  or  any  obligation  of  God  to  the 
race,  but  of  his  love  exercised  in  mercy 
and  grace.  For,  better,  on  accoiDit 
of,  his  preat  love  wherewith  he 
loved  IIS.  Here  was  the  great  divine 
motive  and    reason    in    the   Deliverer 

himself  (Jolm  3   :   16;    comp.   Ueut.  7  :  8).      It 

is  no  longer  you  of  ver.  1,  but  us,  all 
Christians  (Jui'u  n  :  26). 


5.  Having  characterized  God's  love  as 
exercised  in  mercy  toward  those  miser- 
able in  sin,  the  apostle  briefiy  restates 
the  former  condition  of  both  Gentile 
and  Jewish  Christians:  even  when 
we  were  dead  in  sins,  rather, 
trespasses.  (See  ou  ver.  i.)  Evcu  whcu  ill 
this  state,  hath  quickened,  made  us 
alive,  with  Christ,  a  life  with  Christ, 
an  eternal  life,  involving  spiritual  life 
with  him  which  is  to  be  consummated 
in  the  resurrection  life  (2  Cor.  5  .-  1,  5,  15). 
"The  disputes  about  the  meaning  of 
Jte  quickened  have  arisen  from  not 
bearing  in  mind  the  relation  in  New 
Testament  language  between  natural 
and  spiritual  death.  We  have  often 
had  occasion  to  observe  that  spiritual 
death  in  the  New  Testament  includes 
in  it  and  bears  with  it  natural  death 
as  a  consequence,  to  such  an  extent 
that  this  latter  is  often  not  thought  of 
as  worth  mentioning.  See  especially 
John  11  :  25,  26,  which  is  a  key  text 
for  all  passages  regarding  life  in  Christ. 
So  here,  God  vivified  us  together  with 
Christ;  in  the  one  act  and  fact  of  his 
resurrection  he  raised  all  his  people 
to  spiritual  life,  and  on  that  to  victory 
over  death,  both  spiritual  and  there- 
fore necessarily  physical  also.  To  dis- 
pute, therefore,  whether  such  an  ex- 
pression as  this  is  pa.st  (spiritual),  or 
future  (physical),  is  to  forget  that  the 
whole  includes  its  parts.  Our  spiritual 
life  is  the  primary  subject  of  the  apos- 
tle's thought ;  but'this  includes  in  itself 
our  share  in  the  resurrection  and  ex- 
altation (vtT.  6)  of  Christ"  (Alfokd). 

In  deep  and  fervent  feeling  the  apos- 
tle again  makes  prominent  the  grace  of 
God  (1  ■■  6),  and  strips  salvation  of  all 
human  merit.  Lest  his  reader  should 
not  be  sufiiciently  impressed  with  the 
idea  in  what  he  had  said  of  God  in 
love  and  mercy  making  men  dead  in 
sins  alive,  he  throws  in  parenthetically, 
By  grace  ye  are,  rather,  ye  have 
been,  saved,  an  abiding  fact  assured 
through  God's  favor.     Grace  is  the  em- 


Ch.  II.] 


EPHESIANS 


147 


hath  raised  us  up  together,  and  made 
us  ^sit  together  in  heavenly  places  in 

7  Christ  Jesus  :  that  in  the  ages  to  come 
he  might  show  the  exceeding  riclies  of 
his  grace  in  his  kindness  toward  us 

8  through  Christ  Jesus.  » For  by  grace 
are  ye  saved  i*  through  faith  ;  and  that 


6  and  raised  us  with  liim,  and  made  us 
to  sit  with  him  in  the  heavenly  realms 

7  in  Christ  Jesus;  that  in  the  ages  to 
come  lie  might  show  the  surpassing 
wealth  of  his  grace,  in  kindness  toward 

8  us  ui  Christ  Jesus.  For  by  grace  ye 
have  been  saved  through  faith  ;  and 


1  :  3,  20 ;   Luke  22  :  29,  30 ;  John  12  :  26. 


Ver.  5  ;  2  Tim.  1  ;  9. 


Rom.  3  ;  22-2 


phatic  word.  This  salvation  must  have 
been  of  grace.  Dead  men  would  not 
have  brought  themselves  to  life,  and 
besides  it  was  God  who  in  his  mighty 
power    had    made    them    alive    with 

Ciirist.       (See  Rom.  11  :  5,  6.) 

6.  The  three  verbs,  quickened  (ver.  5), 
raised  up,  and  viade  us  sit  (this  verse) ^ 
bring  into  view  the  whole  range  of  our 
salvation,  and  "the  exceeding  great- 
ness of  his  power  to  us-ward  who  be- 
lieve," etc.  (1  •  IS).  There  is  the  mak- 
ing alive,  which  in  its  development  is 
a  resurrection  and  an  exaltation. 
And  hath  raised  us  up  together, 
etc.  Translate,  And  raised  us  up  ivith 
him  and  made  us  sit  ivith  him  in  the 
heavenlies,  heavenly  places  or  realms, 
in  Christ  Jesus.  This  work,  l^eginning 
with  spiritual  life  and  culminating 
in  the  life  of  tlie  whole  man,  soul  and 
body,  exalted  and  glorified,  is  con- 
ceived of  as  having  been  wrought  and 
assured  in  connection  tvith  him,  with 
Christ.  The  idea  of  a  bodily  resurrec- 
tion and  exaltation  in  the  heavenly 
world  is  included  in  ivith  him,  while 
the  spiritual  life  is  implied  by  the 
words  in  Christ  Jesus,  in  vital  spiritual 

union    with    him.       (Comp.    Rom.  S  :  17  •    Col. 

2  :  12,13;  3:1.)  High  Spiritual  privi- 
leges belong  to  the  Christian  here: 
heavenly  communings,  heavenly  fore- 
tastes, holy  and  exalted  enjoyments  in 
Christ. 

7.  The  purpose  of  God  in  doing  all 
this.  That  in  the  ages  to  come,  in 
coming  periods  of  time,  in  successive 
generations.  Some  take  ages  to  come  to 
mean  the  glorified  ages  hereafter.  But 
the  plural  ages  points  to  successive 
periods,  and  in  Col.  1  :  26,  27,  "the 
riches  of  the  glory  of  this  mj^stery" 
are  now  manifested  and  made  known 
to  believers.  There  appears  to  be  no 
good  reason  for  limiting  the  expres- 
sion here.  It  fittingly  applies  to  all 
the  coming  periods  of   his  kingdom. 

(Comp.  I  Tim.  1  :  17. )       HC  might   ShOW, 

make  manifest  to  all  intelligent  crea- 


tures (3  :  10),  the  exceeding  riches, 

the  surpassi)ig  ivealth,  of  his  grace 
(i:T).  Paul's  mind  is  full  of  great 
thoughts  concerning  God's  favor,  the 
overflowing  bounty  of  his  grace.  The 
manner  in  which  this  grace  is  exhib- 
ited in  kindness  (omit  his)  toward 
us  through,  rather,  in,  Christ  Je- 
sus, in  his  incarnation  and  in  his 
union  with  believers.  No  grace  out- 
side of  Christ.  Notice  how  rich  the 
phraseology  in  these  verses,  Mercy, 
love,  grace,  kindness,^  and  in  the  next 
verse,  gift.  Mercy  is  compassion  to- 
ward the  weak  and  suffering;  love  in 
this  case  was  exercised  toward  fallen 
and  wayward  offspring ;  grace  was  the 
exercise  of  love  freely  bestowed  in  un- 
deserved favor  upon  sinners;  kindness 
the  exercise  of  grace  in  endearing  acts 
and  benign  treatment ;  the  gift,  of  sal- 
vation through  faith  apart  from  works. 
Notice  also  how  the  name  of  Christ  is 
repeated,  in  whom  the  apostle's  thought 
centers  (ver.  5,  6,  7,  10).  It  would  seem 
that  at  this  period  of  Paul's  life  he 
was  not  expecting  the  speedy  coming 
of  Christ. 

8,  9.  For,  in  confirmation  of  what 
has  been  said  in  the  last  four  verses. 
The  apostle's  mind  overflows  with  the 
thought  of  God's  grace.  Twice  already 
had  he  spoken  of  it  (ver.  5,  7).  He  re- 
peat.s:  by  the  grace,  mentioned  in 
ver.  7,  "  the  exceeding  richness  of 
which  was  shown  in  kindness  toward 
us,"  are  ye  saved,  rather,  ye  have 
been  saved.  On  the  divine  side  it  may 
i^e  conceived  of  as  an  accomplished 
fact ;  on  the  human  side,  as  an  as- 
sured fact.  Another  element  in  salva- 
tion is  added,  through,  or,  by  means 
of,  faith,  a  hearty  accepting  and  con- 
fiding trust  in  Christ  (1  :  is).  We  here 
get  a  view  of  the  great  doctrine  of  sal- 
vation by  grace  through  faith,  apart 
from  works,  discussed  in  the  Epistles 
to  the  Romans  and  to  the  Galatiaiis, 
Salvation  is  effected  by  God's  grace; 
it  is  apprehended  and  received  through 


148 


EPHESIANS 


[Ch.  11. 


not  of  yourselves:   "it   is  the  gift  of 
9  God :    J  not   of    works,    lest    any  man 
10  should  boast.     For  we  are  « his  work- 
manship, created  in  Christ  Jesus  funto 
good  works,  k  which  God  hath  before 


that  not  of  yourselves,  it  is  the  gift  of 
9  God  ;    not   from   works,   lest   any  one 
10  should  boast.     For  we    are  his  work- 
manship, created  in  Christ  Jesus  for 


c  Malt.  16  .  17  ,  John  6  :  44,  65  ;  Phil.  1  :  29. 
Deut.  32  :  6  ,  Isa.  44  .  24  ;  John  3:3,5;  1  Cor.  3     9 
g  See  refs.  1  : 


d  See  refs.  Horn.  3  :  20,  27,  28. 
Phil.  2.13  /  See  reft.  .Matt.  5 


faith,  the  soul  accepting  all  from,  and 
confiding  all  to,  God.  The  apostle  ex- 
pands and  explains  the  thought  still 
more.  And  that,  And  this  fact,  this 
salvation,  not  of  yourselves,  it  pro- 
ceeds entirely  outside  of  human  origin, 
human  eftbrt,  or  human  merit.  This 
is  expressed  positively  by  grace,  nega- 
tively not  of  yourselves ;  it  is  the  gift 
of  God,  God's  gift,  the  positive  side 
again  more  definite;  not  of  works, 
tiie  negative  again,  so  defined  as  to  ex- 
clude all  human  merit.  An  end  in 
view  was  lest  any  man  should 
boast,  that  no  one  should  boast,  and 
tluis  exclude  God  from  the  glory. 
God's  glory  was  essential  to  and  insep- 
arable from  man's  salvation  (i  :  6,  u ; 

conip.    Rom.    3:27;    Gal.    6  :  14  ;    Phil.  3:3.).     It 

was  not  only  necessary  for  boasting  to 
be  excluded  for  God's  glory,  but  also 
for  man's  good.  Pride  and  self-conceit 
are  incompati))Ie  with  the  true  worship 
and  service  of  God.  It  would  seem 
that  angels  lost  tlieir  first  estate  through 

pride  (ITim.  3:6). 

Some  expositors  make  the  gift  of  God 
in  this  passage  to  refer  to  faith.  But 
the  Greek  word  for  that  {this,  see 
above)  is  neuter,  and  it  would  be  femi- 
nine if  it  referred  to  faith.  Besides,  it 
would  have  been  needless,  a  mere  tru- 
ism, for  Paul  to  have  said  of  faith,  not 
from  works.  But  as  an  antithesis  to 
grace  it  was  fitting  and  in  accordance 
with  Paul's  usage  (Ko.n.  u  :6),  and  in 
harmony  with  Scripture,  which  every- 
where represents  salvation  as  the  gift 
of  God.  It  seems  best,  therefore,  with 
the  large  majority  (-f  commentators,  to 
refer  gift  to  the  salvation  implied  in 
the  vcrl)  have  been  saved.  Salvation 
was  tlie  central  point  about  which  his 
thoughts  of  grace,  faith,  and  works 
were  revolving.  The  sense  appears  to 
be:  This  whole  salvation,  which  God 
has  granted  you  by  his  grace,  and  you 
liave  received  through  faith,  did  not 
spring  from  yourselves,  but  is  God's 


gift,  and  indeed  was  not  of  works,  that 
no  one  should  boast,  and  that  (iod 
should  have  all  the  glory  in  the  ac- 
complishment of  human  redemption. 
While  by  faith  the  soul  apprehends 
Christ  as  a  Saviour,  and  appropriates 
him,  receives  him,  and  yields  up  itself 
to  him,  yet  it  will  not  and  cannot  do 
this  until  the  Spirit  has  wrought  with- 
in the  heart  a  conviction  of  sin,  en- 
lightened the  understanding,  and 
through  the  truth  aroused  and  given  a 
desire  for  salvation  through  the  cruci- 
fied and  risen  Christ.  So,  while  faith  is 
the  free  exercise  of  the  soul  in  a  full 
surrender  to  the  Redeemer,  it  is, 
through  the  work  of  the  Spirit,  the  gift 
of  God.  It  is  what  God  requires,  yet 
which  God  enables  man  to  exercise  ( John 

6  :  65  ;  Acts  15:8,  9  ,  1  Cor.  12  :  9  ;  Gal.  5  :  22  . 
Phli.  1  :  29). 

10,  Paul,  however,  does  not  ignore 
good   works,   but  rather  makes  great 
account  of  them  as  tlie  fruit  and  neces- 
sary accompaniment  of  the  new   life. 
So  he  gives  a  reason  for  what  he  had 
just  said.    "  Salvation  is  not  of  works." 
For,  so  far  from  having  its  origin  or  its 
ground  of  merit  in  works,  we  are  his 
workmanship,    in    being    saved, 
created   in    Christ   Jesus,   in  our 
I  union  with  him  by  faith,  unto,  or,  for, 
good  works.    Thus  good  works  fill 
a  large  place  in  the  divine  plan  of  sal- 
I  vation.     They,    however,   do   not   pre- 
I  cede,  but  follow  the  new   birth.      We 
is  emphatic,  and  while  tcorkmanship 
i  or,    ha)idiirork,    suggests    our   original 
1  creation  (ps.  loo  :  8  ),  it  is  evidently  used 
I  here  of  our    new  creation,  as    imme- 
diatelv  explained,  created,  in  our  new 
I  birth, 'nj  Christ  Jesus  (*  :  24;  Gai.  6  :  i5). 
]  And   this  was  not  "  o/ good   works," 
but  for  good  irorks,    witli    a   view  to 
their  bringing  forth  good  works  as  a 
tree  its  fruit.     "This   little   word  for 
reconciles  Paul  and  James  better  than 
I  all  the  commentators"  (MONOD). 
The  last  clause  has  given  some  diffi- 


Ch.  1L] 


EPHESIANS 


149 


ordained    that    we    should    walk    in 
them. 

The  unity  of  Jewish  and  Gentile  Christiajis 
in  Christ. 

11  Wherefore  i"  remember,  that  ye  being 
in  time  past  Gentiles  in  the  flesh,  who 
are  called  Uncircumcision  by  that 
which  is  called  Hhe  Circumcision  in 

12  the  flesh  made  by  hands ;  ^  that  at  that 


good  works,  w^hich   God    before   pre- 
pared that  we  should  walk  m  them. 


11  Wherefore  remember,  that  formerly 
ye,  the  Gentiles  in  the  flesh,  who  are 
called  Uncircumcision  by  that  which 
is  called  the  Circumcision  in  the  flesh 

12  made  by  hands,— that  at  that  time  ye 


ft  1  Cor   12     2  ;  Col.  1  .  21. 


i  See  refs.  Rom.  2    28.  29. 


ki 


Col.  1  :  21. 


culty  to  interpreters,  but  it  becomes 
plain  to  the  devout  and  diligent  stu- 
dent. Which,  referring  to  "  good 
works,"  God  hath  before  or- 
dained, rather ,  afore  prepared,  that, 
expressing  a  purpose,  in  order  that,  we 
should  walk  in  them,  live  in  the 
spirit  and  practice  of  them.  In  the 
plan  of  salvation  God  had  in  view  the 
good  works  which  were  to  adorn  the 
Christian  life  and  character.  The 
sphere,  the  standard,  and  the  ideal 
code  of  moral  actions  antedate  the  race, 
and  had  their  origin  in  the  eternal 
God  himself.  In  Christ,  who  is  the 
image  of  his  glory,  in  whose  incarnated 
life  are  the  full  circle  and  perfect  ex- 
ample of  human  moral  duty,  we  have 
the  pattern,  the  image  to  which  we  are 
to  be  conformed  (Rom.  a :  29;  1  joim  3:2). 
Alford  explains  in  a  practical  way : 
"We  might  say  of  trees — they  were 
created  for  fruit,  which  God  before 
prepared  that  they  should  bear,  i.  e., 
defined  and  assigned  to  each  tree  its 
own,  in  form  and  flavor  and  time  of 
bearing.  So  in  the  course  of  God's 
providence  our  good  works  are  marked 
out  for  and  assigned  to  each  one  of  us." 
(comp.  John  15,  16 )  The  reader  should 
note  how  Paul  emphasizes  good  works 
in  all  his  Epistles,  and  enforces  the 
practical  duties  of  life,  not  as  a  ground 
of  justification,  but  as  the  obligation 
and  outgrowth  of  a  renewed  life  and  as 
becometh  godliness, 

11-22.  The  regeneration  of  the 
Ephesians    an    illustration    and 

PROOF    OF  THE    UNITY     OF     GENTILE 

and  Jewish  believers  in  Christ. 
The  Ephesians  reminded  of  their  former 
condition;  the  heathen  and  Christians 
contrasted;  Jews  and  Gentiles  with 
equal  privileges  through  Christ  and 
united  in  one  fellowship;  making  a 
spiritual  and  ever-growing  temple  of 
God. 
11.  The  apostle  has  spoken  of  the 


grace  of  God  in  the  great  salvation  of 
which  the  Ephesian  and  other  believers 
were  partakers.  He  now  proceeds  to 
show  how  this  grace  unites  believers, 
Jews  and  Gentiles,  to  God  and  to 
one  another.  "Wherefore,  since  such 
great  spiritual  blessings  are  given  to 
believers,  among  whom  are  ye  (ver.  i  lo), 
remember,  that  ye  being  in  time 
past  Gentiles  in  the  flesh,  by  birth 
as  distinguished  from  Jews.  This  refers 
to  their  natural  physical  condition ; 
their  unregenerate  condition  is  de- 
scribed in  the  next  verse.  Literally, 
keep  bearing  in  7nind  thai  once  ye  Gen- 
tiles in  the  fiesh,  as  a  constant  motive  for 
humility,  gratitude,  and  appreciation 
of  the  privileges  and  blessings  into 
which  ye  are  introduced.  The  sentence 
is  broken  oft',  and  the  verb,  which  is 
connected  with  ye,  is  expressed  in  the 
next  verse,  where  the  construction  is 
resumed. 

Who  are  called  Uncircum- 
cision, literally,  Foreskin,  a  con- 
temptuous epithet— by  that  which  is 
called  the  Circumcision  in  the 
flesh,  being  merely  physical,  made 
by  hands,  in  contradistinction  to  that 
circumcision  of  the  heart,  regeneration, 
of  which  the  external  rite  was  signifi- 
cant (Col.  2  :  11  ;    Rom.  2  :  29).    The  epithet, 

Uiicircumcised,  expressed  great  inferi- 
ority in  the  early  days  of  Israel.  Thus 
David  exclaimed,  "Who  is  this  uncir- 
cumcised  Philistine?"  (i  Sam.n:  26.)  It 
was  an  expression  of  great  contempt 
among  rabbinic  and  Pharisaic  Jews  in 
Paul's  day.  The  apostle  does  not  speak 
contemptuously  of  the  rite,  but  states 
things  just  as  they  were.  His  language 
implies,  as  Ellicott  says,  that  the  Gen- 
tiles were  called,  and  really  Avere,  the 
uncircumcised ;  but  the  Jews  were 
called  the  Circumcised,  but  were  not 

truly  so.       (Comp.    Phll.  3:25.) 

12.  Their  position  as  Gentiles  had 
been    low    externally    in    relation    to 


150 


j:piie61ans 


[Ch.  II. 


time  ye  were  without  Christ,  being 
aliens  from  the  common  wealth  of  Is- 
rat'l,  and  strangers  from  '  the  covenants 
of  promise,  liaving  no  hope,  "and 
13  witliout  Ciod  ill  the  world.    But  now 


were  apart  from  Christ,  alienated  from 
the  commonwealth  of  Israel,  and 
strangers  to  the  covenants  of  the  prom- 
ise, having  no  liope,  and  without  God 
13  in    the    world.     But    now,    in    Christ 


I  Rom. 9 : 4 


m  See  refs.  Gal.  4 


( Jod's  people,  but  lower  still  spiritually. 
Resuming  the  construction  begun  in 
tlie  preceding  verse,  the  apostle  contin- 
ues :  that  at  that  time,  before  your 
conversion,  when  ye  were  heathen,  ye 
were  without,  apttrt  from,  Christ, 
separated,  "farott""  (  ver.  n)  from  the 
I)r()niised  Messiah,  the  revealer  of  God's 
will  and  the  Mediator  between  God  and 
man.  Hence  he  says  C/in'st,  and  not 
Christ  Jesus,  as  in  ver.  6,  7,  10,  13, 
whom  they  now  knew  and  accepted  as 
their  Saviour.  "Apart  from  Christ" 
is  here  an  antithesis  to  "in  Christ 
Jesus"  (ver.  13).  We  have  here  a  sum- 
mary of  their  condition,  which  is  elu- 
cidated and  expanded  in  the  rest  of  this 
verse.  Such  was  the  condition  of  tlie 
Gentile  world  up  to  the  coming  of 
Christ  and  the  preaching  of  the  gospel 
to  "  the  Gentiles  also." 

This  separation  from  Christ  is  viewed 
as  to  its  external  relation  in  this  and  the 
next  clause.  Being  aliens,  s/nif  out, 
from  the  commonwealth  of  Is- 
rael, the  State  and  theocracy  of  Israel, 
tlie  name  of  honor  (Gen.  32  :  28)^  involv- 
ing its  political  and  religious  constitu- 
tion, founded,  governed,  guided,  and 
protected  by  God.  The  word  rendered 
being  <i/iens,  is  a  perfect  passive  par- 
ticiple, having  been  made  estranged, 
shut  out  from  one's  fellowship  or  inti- 
macy (so  Thayer,  "  Lexicon  ").  So  also 
the  same  form  in  4  :  18 ;  Col.  1  :  21,  the 
only  other  places  in  which  the  word 
occurs  in  tlie  New  Testament.  It  means 
more  than  merely  being  an  alien, 
namely,  having  1>een  made  or  rendered 
such,  and  thus  shut  out  of  certain  privi- 
leges and  rights.  If  it  does  not  imply, 
it  suggests  the  idea  of  a  primeval 
state  of  innocence  to  the  race;  or  at 
least  a  previous  equality  of  all  nations 
in  the  hope  of  redemption,  before  the 
commonwealth  of  Israel  was  consti- 
tuted. The  word  translated  common- 
wealth occurs  elsewhere  in  the  New 
Testament  only  in  Acts  22  :  28,  where 
it  means  citizenship,  which  some  take 
to  be  the  meaning  here.  It  seems,  how- 
ever,  more    natural   to  say,   "having 


I  been  estranged,  or  shut  out  of  the  com- 
j  monwealih  of  Israel,"  than  "estranged 
j  or  shut  out  of  the  rights  of  citizenship 
\  of  Israel."  Both  renderings  practically 
coincide,  for  Israel  in  the  latter  case 
;  would  be  the  theocracy.  And  stran- 
gers from,  or,  as  to,  the  covenants 
of  promise,  the  promise,  that  of  the 
Messiah,  which  formed  the  central 
point  of  all  Old  Testament  prophecies. 
The  covenants  were  those  which  God 
made  with  Abraham,  Isaac,  and  Jacob, 
and  with  them  as  a  nation,  containing 
the  announcement  of  a  coming  Re- 
deemer (Rom.  9:4).  And  they  were 
finally  confirmed  by  Christ,  who  died 
in  order  that  "all  the  families  of  the 
earth  might  be  blessed"  (Gen.  12.  S; 
Gal.  3  :  16).  The  relation  of  Gentiles  to 
the  covenants  of  promise  was  that  of 
strangers,  foreig)iers.  They  were  sepa- 
rated from  them  both  as  to  knowledge 
and  participation.  They  did  not  know 
before  Christ  came,  nor  until  the  gospel 
was  preached  to  them,  that  the  bless- 
ings of  the  covenants  were  possible  for 
them.  Neither  did  they  become  par- 
ticipators until  grace  through  the  gos- 
pel reached  them. 

The  separation,  apart  from  Christ,  is 
also  viewed  as  to  its  internal  relations 
in  the  last  two  clauses  of  this  verse. 
Having  no  hope,  vot  having  any 
hope,  as  to  a  future  life.  All  was  a 
desert  waste  (1  Thess.  4  :  is).  This  was 
deeply  felt  by  poets  and  philosophers 
of  the  heathen  world.  "In  Helas,  at 
the  epoch  of  Alexander  the  Great,  it 
was  a  current  saying,  and  one  i)ro- 
foundly  felt  by  all  the  best  men,  that 
the  best  thing  of  all  was  not  to  be  born, 
and  the  next  best,  to  die"  (MOMMSEN, 
"History  of  Rome,"  quoted  by  H.  C. 
G.  Mori.E).  Without  God,  Godless, 
witliout  the  true  knowledge  of  the  true 
God,  wliich  only  comes  through  Jesus 
Christ.  They  were  not  only  wanting  a 
spiritual  knowledge  of  God  by  a  spirit- 
ual union  with  Christ,  but  they  held  to 
many  gods,  "  and  worshiped  ami  served 
the  creature  rather  than  the  Creator" 
(Koin.  1    25),  and  those  who  believed  in  a 


Ch.  II.] 


EPHESIAXS 


151 


in  Christ  Jesus  ye  who  sometime  were 
"afar  off  are  made  nigh  by  the  blood 
14  of  Christ.  For  "he  is  our  peace,  p  who 
hath  made  both  one,  and  hath  broken 
down  q  the  middle  wall  of  partition  be- 


Jesus,  ye,  who  formerly  were  far  off, 
have  become  near  in  the  blood  of 
14  Christ.  For  he  is  our  peace,  who  made 
both  one,  and  broke  down  the  middle 
wall  of  the  partition  which  parted  us  ; 


n  Col.  1  .  21-23. 


Isa.  9  ;  6,  Rom.  5  ;  1. 


p  See  refs.  Gal. 


28. 


q  .\cts  10  :  28. 


Universal  Cause  did  so  more  as  a  philo-  ' 
sophical  theory  than  a  practical  relig- 
ious fact.    Thej'^  were  thus  given  over 
and  forsaken  of  God,  the  lowest  idea  of 
a    godle.ss    state.      And    this    in    the 
world  of  sin  and  fallen  humanity  (see 
uu  ver.  2),  in  contradistiuction   to  "  the  i 
commonwealth  of  Israel  "  ;  in  the  outer  ' 
world    of   godless    heathenism,    where 
Hatau  reigns.     What  a  picture!  Christ- 
less,   hopeless,   godless!    The  view  of 
Gentile  darkness  and  desolation  is  com- 
plete. 

13.  The  apostle  brings  into  striking 
contrast  their  present  with  their  past  i 
condition.      But     now     in     Christ 
Jesus,  in  a  living,  spiritual  union  with 
tlie  Messiah  Jesus,  recognizing  Jesus  as 
the  Messiah  of  Israel  and  of  prophecy. 
This  is  their  present  actual  condition. 
Formerly  they  were  icithout,  or,  sepa- 
rated from  Christ  (ver.  12)^  now  they  are 
in  Christ.    These  two  states  are  further 
contrasted  :     Ye    who     sometime, 
rather,  once,  were  afar  off  are  made 
nigh,  have   become  near,  to  the  com- 
monwealth   of   Israel    and    the    cove- 
nants of  promise.     The   words  "far" 
and   "near"   were  terms   applied    by 
the    Jews,  the    former    to   those   who 
were  aliens  from  the  true  God  and  the 
blessings  of  theocracy,  that  is,  the  Gen- 
tiles ;  the  latter  to  those  who  were  near  { 
of  access  to  God  and  partakers  of  his  ! 
covenants  of  pronii.se,  that  is,  the  Jews,  ' 
The  apostle  uses  these  terms  to  express 
the   former  spiritual    distance    of   his 
Ephesian   readers  from    God  and   his  [ 
people  and  their  present   nearness  to  , 
( iod  and  his  true  Israel,     This  thought  I 
wiUch  is  implied  here  is  clearly  brought  I 

out    in    ver.    18.       (Comp.  Acts  2  :  39  and  note;  | 

Isa.  57:19. )  In  the  beginning  of  the 
sentence  we  have  "in  Christ  Jesus,"  i 
but  that  was  not  enough.  That  states  ' 
the  fact ;  the  more  definite  and  em- 
phatic expression  is  now  added,  ex- 
pressing the  mode  :  by,  better,  in,  the 
blood  of  Christ.  The  act  and  state 
of  becoming  near  is  effected  in  the 
atoning  biood,  which  represents  the 
sacrificial    death    of    Christ.     In    his 


atoning  death  both  Jews  and  Gentiles 
are  reconciled  to  God.  (comp.  Acts  20  :  28 ; 
Rom.  3  :  25.)  It  was  uot  by  the  example 
or  teaching  of  Christ,  but  in  his  blood 
and  through  his  blood  {^  -T),  without 
which  there  is  no  remission  (neb.  9  ;  22). 

14.  For,  to  confirm  and  explain 
what  has  just  been  said  in  the  last  verse, 
he,  the  Lord  Jesus  Christ  himself,  is 
our  peace,  its  author  and  the  har- 
monizer  between  Gentile  and  Jewish 
believers.  Our  refers  to  the  whole 
Christian  body,  Jews  and  Gentiles. 
Christ  is  indeed  our  peace  in  the  widest 
sense.  He  reconciles  us  to  God,  and  in 
doing  this  he  brings  harmony  and  rec- 
onciliation between  man  and  man. 
This  is  brought  out  more  fully  in  ver. 
16-18.  But  here,  as  the  connection  in- 
dicates, it  is  peace  between  the  two 
classes  of  believers  which  is  the  promi- 
nent idea.  For  what  the  Scriptures 
teach  concerning  peace  as  connected 
with  the  Messiah,  see  I.sa.  9  :  6,  7 ;  11  : 
6-9;  57  :  19;  Micah  4  :  .S,  4;  Luke  2  : 
14;  John  14  :  27 ;  Rom.  5:1. 

Who  in  his  atoning  death  hath 
made  both  parties  one  body.  Both 
and  one  are  neuter  in  the  Greek  and 
evidently  equivalent  to  the  masculine 
in  verses  15,  16,  18.  Comp.  1  Cor.  1  : 
27,  28,  where  the  foolish,  weak,  strong, 
base,  and  despised  are  all  in  the  neuter. 
Jewish  and  Gentile  converts  are  here 
represented  as  united  in  one  body  with 
equal  privileges,  (comp.  oai.  3 :  28 :  Coi.  3  : 
11.)  And  hath  broken  down  the 
middle  wall  of  partition  be- 
tween us,  more  exactly,  and  demol- 
ished the  middle  wall  of  separation ; 
literally,  of  the  hedge,  or,  fence,  which 
separated  and  prevented  the  two  from 
coming  together.  The  law  or  Mo.saic 
system  may  aptly  be  styled  a  hedge 
around  Israel,  a  wall  of  separation 
from  the  heathen  world.  The  phrase 
"middle  wall"  may  be  used  in  allu- 
sion to  the  partition  in  the  temple 
which  separated  the  court  of  Israel 
from  the  court  of  the  Gentiles.  Some 
would  also  find  here  an  allusion  to  the 
rending  at  our  Lord's  death  of  the  veil 


152 


EPHESIANS 


[Ch.  II. 


15  tweai  us;  'having  abolished  "in  his 
flesh  the  enmity,  eren  the  law  of  cora- 
mandments  contained  in  ordinances ; 
for  to  make  in  himself  of  twain  one 


15  having  put  an  end  in  his  flesh  to  the 
enmity,  the  law  of  the  commandments 
expressed  in  decrees,  that  he  might 
make  the  two  one  new  man  in  himself, 


r  Col.  2  :  U,  20. 


<  Heb.  10  :  19-22. 


of  tlie  temple,  which  separated  like  a 
fence  the  holy  of  holies  from  the  holy 
place  (Ma"- 27':  51),  A  remote  reference 
IS  p()ssil)le,  as  the  idea  of  peace  through 
the  death  of  Christ  runs  through  the 
whole  passage.  It  would  be  fitting  in 
ver.  18.  But  whatever  may  have  sug- 
gested the  figure  to  the  apostle,  the  lan- 
guage is  plain,  expressing  the  destruc- 
tion of  that  which  had  been  the  occa- 
sion of  separation  and  hostility  be- 
tween Jews  and  Gentiles. 

15.  There  is  a  ditlereiice  of  punctua- 
tion by  critical  editors  in  this  verse, 
not  atieeting  the  interpretation  essen- 
tially, but  yet  modifying  it  in  parts. 
That  of  Westcott  and  Hort  is  here  fol- 
lowed, as  upon  the  whole  preferable. 
Tiie  apostle  goes  on  to  explain  how 
Christ  is  our  peace,  and  how  he  united 
the  two  parties  in  one  and  destroyed 
the  separating  wall.  Having  abol- 
ished in  his  flesh  the  enmity, 
— having  in  his  incarnate  condition  by 
his  active  and  passive  obedience,  in 
living,  teaching,  suffering,  and  dying 
put  an  end  to  the  enmity  (the  very  op- 
posite of  peace)  that  existed  between 
Jews  and  Gentiles.  But  in  doing  this 
he  effected  the  putting  away  of  the 
enmity  toward  God  in  believing  men. 
Love  to  (lod  and  enmity  to  God  are  the 
sources  of  love  to  men  and  of  hatred  to 
men.  (Comp.  coi.  i  :  21, 22.)  The  promi- 
nent thought  here,  however,  is  in  regard 
to  the  hostility  existing  between  Jews 
and  Gentiles,  which  is  abolished  among 
believers  by  what  Christ  did  and  suf- 
fered in  the  flesh. 

This  enmity  is  explained  as  in  some 
way  connected  with  the  law,  occasioned 
by  it,  or  its  result.  The  law  as  "  a  mid- 
dle wall"  was,  indeed,  Wka  a  dividing 
hedge  (ver.  u),  rough  and  prickly, 
forming  a  hostile  separation  between 
Jew  and  Gentile.  It  was  not  the  en- 
mity itself,  but  that  which  was  the  oc- 
casion of  the  enmity,  which  formed  the 
separating  iiedge.  So  the  apostle  passes 
again  to  tiie  law.  Even  the  law  of 
commandments  contained  in  or- 
dinances,   or,   decrees.    The  words, 


even  and  contained  are  not  in  the 
Greek  and  are  not  necessary.  The 
word  law  designates  it  as  a  whole ;  com- 
mandments o-re  the  precepts  which  are 
contained  in  the  law  ;  the  word  ordi- 
nances indicate  the  form  in  which  they 
are  given,  i/i  form  of  decrees,  or  (Im- 
proved version),  e.Tpref.sed  in  decrees. 
This  whole  clause  taken  together  ap- 
pears to  refer  to  the  ^losaic  law  or  legal 
system  which  prevented  all  access  of 
Gentiles  to  Jews.  This  is  illustrated  in 
the  experiences  of  both  Peter  and  Paul 

(Acts  11  :  2  ;    15  :  1,  2  ;    21  :    27-29;    Gal.  2  :  12,  i:!). 

To  Jews,  Gentiles,  and  Christians  alike 
this  representation  of  the  Mosaic  system 
as  a  separating  hedge  and  resulting  in 
hostility  would  appear  true  to  fact.  As, 
therefore,  Christ,  by  what  he  did  and 
suflered  in  the  flesh,  abolished  this 
legal  system,  so  was  this  enmity  be- 
tween Jews  and  Gentiles  taken  away, 
objectively  immediately,  and  subjec- 
tively so  far  as  Christ  is  received   by 

faith.       (Comp.  Gal.  3  :  19,  uote. ) 

But  how  far  may  the  Mosaic  system 
be  said  to  be  abolished?  Its  ritual  ob- 
servances, types,  shadows,  and  cere- 
monies, which  found  their  fulfillment 
in  Christ,  were  indeed  abolished  (Heb. 

7  :  11,  18,  19;   9  :  9,  25.  26  ;    10  :  Iff.).      This   is 

also  true  of  the  Decalogue  simply  so 
far  as  it  was  a  part  of  the  ^Mosaic  sys- 
tem and  in  form  belonging  to  the  law 
of  commandments  expressed  in  decrees. 
It  does  not  appear  that  the  modern  dis- 
tinction of  moral  and  ceremonial  law 
was  tlien  in  vogue.  But  the  Decalogue, 
so  far  as  it  is  moral  truth  implanted  in 
man's  conscience  and  moral  being,  is 
itself  immutable.  Its  moral  precepts 
are  reasserted  in  the  New  Testament 
and  incorporated  in  the  doctrine  and 
precepts    of    the     new     dispensation. 

(Comp.  note  on  Malt.  5  :  17.) 

The  design  of  Christ  in  abolishing 
the  law  as  an  occasion  of  the  enmity 
and  a  middle  wall  of  separation.  For 
to  make,  etc.,  rather,  That  he  might 
create  the  tico  parties,  Jews  and  Gen- 
tiles, one  new  man  in  himself,  one 
new  body,  forming  a  perfect  union  in 


Ch.  II.] 


EPHESIAXS 


153 


16  t  new  man,  so  making  peace  ;  and  that  |  16  making  peace  ;  and  might  reconcile 
he  might  "  reconcile  both  unto  God  in  1  both  in  one  body  to  God  through  the 
one  bod}'  by  the  cross,  ''having  slain         cross,  having  slain  the  enmity  tliereby. 

17  the  enmity 'thereby,  and  [he]  came  17  And  he  came  and  brought  the  good 
y  and  preached  peace  to  you  which  were  I       news  of  peace  to  you  who  were  far  off, 


t  See  refs.  3  Cor.  5  :  17. 


u  Col.  1  :  20-22. 


Zech.  9  :  10;  Acts  2  :  : 


Christ.  As  that  which  is  regenerated  in 
the  believer  is  a  new  creation  in  Christ 
Jesus  (Cor.  2  5  :  17) J  so  this  ncw  commu- 
nity in  Christ  is  looked  upon  as  one  new 
man.  They  are  one  in  their  connection 
with  Christ,  they  one  in  him,  and  he  one 
in  them.  "  As  Adam  is  the  old  man,  in 
whom  and  through  whom  all  individ- 
uals of  the  race  receive  the  old  man,  so 
Christ  is  the  one  new  man,  in  whom 
and  through  whom  all  receive  the  new 
man,  made  after  God  in  righteousness 
and  holiness"  (Olshausen).  "Ob- 
serve, not  that  he  might  reconcile  the 
two  to  each  other  only,  .  .  but  that  he 
might  incorporate  the  two,  reconciled 
in  him  to  God,  into  one  new  man.  .  . 
We  are  all  in  God's  sight  but  one  in 
Christ,  as  we  ai-e  but  one  in  Adam  " 
(Alford).  So  making  peace. 
Omit  so.  At  the  same  time  and  by  the 
same  means  making  peace  between 
Jewish  and  Gentile  believers,  as  above. 
Yet  deeper  underlies  the  thought,  ex- 
pressed in  ver.  18,  of  that  reconciliation 
iDCtween  God  and  men,  in  that  both 
parties  have  "access  in  one  Spirit  to 
the  Father." 

16.  The  expression  of  design  in  the 
last  verse  continued  in  this.  And 
that  he  might  reconcile  again,  re- 
instate in  the  divine  favor,  both,  Jew- 
ish and  Gentile  believers,  in  one 
body,  forming  a  new  and  united  hu- 
manity (last  ver.),  unto  God  by  the 
cross,  by  his  sacrificial,  atoning  death, 
having  slain  the  enmity  existing 
between  man  and  God  and  including 
that  existing  between  Jews  and  Gen- 
tiles, thereby,  by  it,  the  cross.  The 
compound  form  of  the  verb  translated 
reconcile  is  found  only  here  and  in 
Col.  1  :  20,  21.  Analogically,  its  most 
natural  meaning  is  to  reconcile  hack 
again,  to  bring  to  a  former  state  of 
harmony  (so  Ellicott).  This  accords 
with  the  facts  in  the  case, — an  original 
state  of  innocence,  and  a  bringing  back 
into  peace  with  God.  The  ground  and 
means  of  this  reconciliation  is  what 
Christ  did  by  and  through  the  cross. 
The  wrath  of  God  (ver.  s)^  the  natural 


and  necessary  antagonism  of  holiness 
against  sin,  demanding  the  punishment 
of  sin,  was  removed  through  Christ's 
sufterings  and  death,  and  it  l^ecame  pos- 
sible for  a  righteous  God  to  justify  the 
believer  in  Jesus  (Rom.  3  :  26).  Also  by 
the  cross  drawing  all  men  to  him  (Joi'i 
12  :  32).  Having  slain;  as  Christ  was 
slain  on  the  cross,  so  the  enmity  was 
slain.     Compare  "He  made  him  to  l)e 

sin    for    us"     (2    Cor.  5  :  21  ;    also    Col.   2  :  14). 

The  connection  and  the  generalness  of 
the  expression  require  enmity  to  in- 
clude that  between  man  and  God  (Rom. 
1  :  18 ;  8  : 7),  as  wcU  as  that  between  Jew 
and  Gentile,  "/n  one  body  is  parallel 
with  in  one  spirit  in  ver.  18  ;  Jews  and 
Gentiles  are  in  spiritual  unity  in  one 
body.  As  the  individual  is  divided 
into  body  and  spirit,  so  also  does  the 
united  Christ  of  the  church  (i  Cor.  12  . 
12)  bear  in  itself  body  and  spirit"  (OLS- 
HAUSEN). (Coui|..  Col.  3:15.)  As  a  re- 
sult of  Christ's  death  on  the  cross  the 
alienation  of  the  unregenerate  heart  is 
overcome,  having  been  slain  by  it.  So 
sure  is  this  of  accomplishment  that  it 
can  be  spoken  of  as  if  already  eflected 
in  believers  for  all  future  time. 

17.  This  begins  a  new  sentence  and 
connects  with  the  thought  of  ver.  14, 
that  Christ  is  our  peace.  What  inter- 
venes explains  and  establishes  this 
great  truth.  And  came,  or,  having 
come,  after  he  had  eflfected  this  peace 
and  broken  down  the  middle  wall  of 
partition  between  Jews  and  Gentiles,  by 
what  he  did  on  the  cross.  He  came 
from  the  cross  and  the  grave  in  his  res- 
urrection. Before  his  disciples 
preached  to  the  lost  sheep  of  Israel 
(Matt.  10  :5, 6),  afterwaixl  to  all  nations. 
And  preached  the  good  news  of 
peace.  His  fiist  word  after  his  res- 
urrection to  his  assembled  disciples  was 
"peace  "  (Joim  20  :  19) ;  and  he  commis- 
sioned them  to  preach  "  repentance  and 
remission  of  sins  in  his  name  among  all 
the  nations  "  (i-uke  24  :  47)  and  "  the  gos- 
pel to  every  creature"  (Mark  le  :  i5;  Matt. 
28 :  19).  And  they  were  to  do  this  with 
the  coming  of  the  Holy  Spirit  (Acts  1 : 8). 


154 


EPHESIANS 


[Ch.  II. 


afar  off.  and  to  «thera  that  were  nigh.  I  18  and  to  those  who  were  near.    Because 


18  For  » through  him  we  txjth  have  access 
bby  one  Spirit  unto  the  Father. 

19  Now  therefore  ye  are  no  more  stran- 
gers and  foreigners,  but  <=  fellowcitizens 


through  him  we  both  have  our  access 
19  in  one  Spirit  to  the  Father.    So  then 
ye   are   no   longer  strangers  and   so- 
journers,   but    ye   are   fellow-citizens 


z  Deut.  4.7.         a  3  :  12  ;  see  refs.  John  10  :  9  ;  U  :  6.         6  4:4;  Rom.  8  :  15,  26,  27  ;  1  Cor.  12  :  13.        c  3  .  6. 


To  you.  Gentiles,  \oho  were  afar  off, 

as  already  (le.sorii)ecl  in  ver  12.  (See  note 
on  vtr.  13.)'  AcoorcUng  to  the  oldest  man- 
uscripts, "  peace  "  is  repeated  and  made 
emphatic:  and  peace  to  them  that 
were  nigh,  to  I.srael,  the  Jews,  the 
chosen  people  of  God  under  the  old 
covenant.  (See  ou  ver.  13.)  The  apostle 
uses  the  words  of  Isaiah  (s"  :  19 ),  ac- 
cording to  the  Septuagint,  "  to  them 
that  are  afar  otf,"  etc.  While  the  gos- 
pel was  preached  to  the  Jew  first  (Acts 
3  :  26;  10  :  30),  the  fiiY  off  nve  here  men- 
tioned first,  since  the  preaching  of  the 
gospel  to  the  Gentiles  was  foremost  in 
his  mind,  and  of  the  deepest  interest 
to  both  his  Ephesian  readers  and  to 
himself.  Peace  is  here  used  in  the 
widest  sense,  with  God,  and  since  it  was 
proclaimed  to  both  Gentiles  and  Jews, 
it  is  implied  that  both  are  on  an  equal 
footing,  and  that  peace  is  to  exist  be- 
tween them.  The  latter  is  by  the  gos- 
pel brought  still  nearer  to  God  and  the 
former  is  brought  into  the  same  condi- 
tion and  united  with  them,  forming  the 
true  Israel  of  God. 

18.  The  apostle  explains  and  con- 
firms what  he  has  just  said.  "  The  fact 
that  Christians  have  access  to  God  in 
the  manner  described,  shows  that  Christ 
has  established  and  proclaimed  peace 
between  them  and  God"  (Tl'RNER). 
That  peace  has  been  preached  and  en- 
joyed equally  by  Gentiles  and  Jews  is 
evident,  For,  or,  because  it  is  a  fact 
that,  through  him  we  both  have 
oxr  access  by,  rather,  in,  one 
Spirit,  animated,  pervaded,  and  sur- 
roun<led  by  the  Holy  Spirit,  unto  the 
Father,  as  children,  sons  of  God.  Com- 
pare the  words  of  Jesus,  "my  Father 
and  your  Father"  (Joim  20  :  n).  The 
three  persons  of  the  Deity  are  liere 
brought  into  view.  Notice  the  prepo- 
sitions used,  through  Christ,  in  the 
Spirit,  nnto  the  Father.  Both,  emphatic 
and  refers  to  both  Jews  and  Gentiles. 
Our  access,  also  emphatic,  our  ap- 
proach,   our    coming    to    the    Father. 

(Comp.   the   same  word   in   3  :  12   and    Rom.  5:2.) 


Thus  monarchs  allowed  free  access  to 
favorites.  And  thus  especially  in  allu- 
sion to  priestly  mediation,  Christ  as 
our  great  high  priest  has  instituted  for 
us  "  a  new  and  living  way  "  of  entrance 
into  God's  presence  (Hew.  io:20).  And 
this  is  established  and  permanent,  for 
"he  ever  liveth  to  make  intercession 
for  us"  (Heb.  7  :  2,t),  The  one  Spirit  is 
explained  by  some  as  expressing  a  unity 
of  spirituariife,  former  distinctions  be- 
ing abolished  (Gai.  3  :  28).  It  is  better, 
however,  to  take  the  word  here  as  mean- 
ing the  Holy  Spirit,  being  so  closely 
connected  with  Christ  and  the  Father. 
And  this  is  confirmed  by  4  :  4-6,  where 
"  one  Spirit  "  in  connection  with  "  one 
Lord  "  and  "  one  God  and  Father,"  ev- 
idently means  the  Holy  Spirit.  The 
j  Spirit  dwells  in  his  people.  They  are 
}  the  temple  of  the  Holy  Spirit.  The  un- 
regenerate  cannot  offer  true  worship. 
The  Father,  a  name  expressive  of  the 
paternal  relation  of  God  to  the  believer, 
as  an  adopted  son.  See  on  the  three- 
fold relation  of  the  believer  to  the 
Spirit,   to  CMirist,   and   to  the  Father 

(Rom.  8  :  9-17). 

19.  The  apostle  draws  a  joyous  con- 
clusion from  the  preceding  representa- 
tion, and  describes  the  Christian  con- 
dition by  figures  of  civil  and  domestic 
life.  Now  therefore  ye  are  no 
more,  no  longer,  as  you  once  were, 
strangers,  belonging  to  another  coun- 
try or  government,  and  foreigners, 
more  exactly,  sojourners,  residents  with- 
out the  right  of  citizenship  and  the 
rights  of  a  home.  These  two  terms  are 
the  opposite  of  "  fellow-citizens  "  of  the 
next  clause.  Compare  the  similar  ex- 
pressions of  ver.  12,   "aliens  from  the 

I  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise,"  to 
which  there  seems  to  be  a  general  refer- 
ence. But,  on  the  contrary,  according 
to  the  best  text,  ye  are  actually,  emphat- 
ically,  fellowcitizens   in  the  king- 

:  dom  of  God,  having  equal  rights  and 
privileges  A%'ith  the  saints,  the  true, 

!  spiritual,   consecrated    people  of  God 


Ch.  II.] 


EPHESIANS 


155 


with  the  saints,  and  of  ^  the  household  I       with  the  saints,  and  of  the  household 

20  of  God  ;  and  are  «  built  upon  the  fouu-  |  20  of  God  ;  having  been  built  on  the 
datiou  of  the  f  apostles  and  prophets,  |  foundation  of  the  apostles  and  proph- 
Jesus  Christ  himself  being  ethe  chief  i       ets,    Christ   Jesus   himself    being   the 

21  corner  s^one;  in  whom  all  the  building  1  21  chief   corner-stone;    in   whom   every 

d  3  ;  15  ;  Gal.  6  :  10.         el  Cor.  3  :  6,  9,  10  ;  Rev.  21  ;  14.         /  4  ;  11  ,  1  Cor.  12  :  28.         g  Ps.  118  :  22. 


(1:1;    comp.    Phil.    3    :    20  ;     Heb.    11    :    10,    16). 

And  of  the  household,  or,  family, 

of  God,  children  and  heirs  of  God. 
Their  relationship  is  not  only  w"ith 
saints,  but  also  with  God.  (Comp.  3  :  is; 
Heb.  3:6.)  The  Gcntilc  believers  once 
afar  off  are  now  full  citizens  in  the 
kingdom,  and  children  at  home  in  the 
family  of  God. 

20.  The  figure  is  changed.  They 
who  were  just  conceived  of  as  belonging 
to  a  household  are  now  viewed  as  a 
house.  And  are  built  upon  the 
foundation  of  the  apostles  and 
prophets,  who  in  their  respective 
pUices  and  in  their  teachings  and  doc- 
trines formed  a  basis  of  the  faith  and 
practice  of  Christians.  It  is  not  best 
to  separate  the  apostles  and  prophets 
from  their  teaching  and  doctrines. 
Both  were  important  in  the  foundation 
of  the  spiritual   edifice  of  God's  true 

people    (1   Peter   2:5;    Rev.    21  :  14).         Paul 

makes  frequent  use  of  the  figure  of  a 
building  or  temple  in  this  Epistle,  and 
in  those  to  the  Corinthians.  His  read- 
ers were  familiar  with  fine  specimens 
of  architecture,  especially  the  Ephesians 
with  the  temple  of  Diana,  a  celebrated 

masterpiece  (l  Cor.  3  :  9-17  ;   6  :  19  ;    2  Cor.  5  : 

I ;  6  :  16) .  His  readers  also  knew  of  the 
temple  at  Jerusalem,  and  doubtless 
some  of  them  were  familiar  with  it. 

But  Avho  are  meant  by  apostles  and 
prophets?  The  apostles  naturally  refer 
to  the  eleven  originally  called  by  our 
Lord  and  to  Paul,  called  last  of  all, 
who  were  the  inspired  representatives 
of  Christ,  and  the  planters  and  trainers 
of  the  first  churches.  See  note  on 
"The  Kingdom,  the  Apostles,  and  the 
Church,"  "  Commentary  on  the  Acts," 
page  25.  The  prophets  are  regarded  by 
some  as  those  of  the  Old  Testament  who 
before  announced  the  coming,  suffer- 
ings, and  work  of  Christ  (Luke  24  :  2.1-27 ; 

Acts    3  :  18,  21,  24  ;    10  :  43  ;    Rom.  16  :  26).       But 

others  suppose  the  prophets  of  the  early 
church  to  be  meant.  For  if  the  Old 
Testament  prophets  had  been  meant, 
we  would  naturally  expect  the  "  proph- 


ets" named  first,  whereas  they  are 
named  last.  Still  this  is  not  decisive; 
for  Paul  might  mention  apostles  first, 
as  the  more  important  and  also  as  near- 
est in  position  and  time.  We  find, 
however,  in  4  :  11,  prophets  named  next 
to  apostles,  among  the  gifts  of  the  risen 
and  glorified  Christ.  And  in  3  :  5  the 
same  phrase  appears  in  the  same  order 
with  evident  reference  to  prophets  un- 
der the  gospel,  and  in  both  passages  the 
word  "  prophets"  is  without  the  article, 
uniting  apostles  and  prophets  closely  in 
thought  as  engaged  together  in  position 
and  work.  It  appears,  therefore,  that 
prophets  of  the  New  Testament  are  es- 
pecially meant,  such  as  Judas  and  Silas, 
of  the  church  at  Jerusalem  (Acts  15  ;  22, 
32),  and  certain  prophets  of  Antioch 
(Acts  13 :  i)j  and  also  the  inspired  writers 
of  the  New  Testament,  such  as  Mark 
and  Luke.  These  wrought  with  the 
apostles  in  laying  the  foundation  of 
Christianity  in  the  world  (Acts  15  ;  32 ;  17 : 
15 ;  18 : 5,  etc.).  Yet  is  it  iieccssary  to  ex- 
clude the  older  prophets  altogether? 
May  they  not  be  included  in  a  second- 
ary sense,  as  those  who  by  their  evan- 
gelical predictions  prepared  the  way 
and  laid  fundamental  truths  in  the 
foundation  of  the  gospel  superstructure  ? 
It  seems  to  me  possible  to  give  to  proph- 
ets here  this  wider  sense. 

In  reference  to  this  foundation  the 
apostle  adds  this  important  clause, 
Jesus  Christ  himself  alone  being 
the  chief,  or,  head,  corner  stone, 
uniting  the  several  parts  together  and 
giving  support  to  the  whole  edifice. 
The  Greek  word,  "chief  corner  stone," 
occurs  also  in  1  Peter  2  :  6,  quoted 
from  Isa.  28  :  16  (Septuagint),  and 
appears  to  mean  that  stone  which 
combines  and  holds  together  the  two 
walls  of  the  foundation,  and  necessary 
to  its  coherence  and  firmness.  Thus 
in  the  personal  Christ  all  classes  are 
united  by  faith,  as  by  and  upon  a 
corner-stone,  Jews  and  Gentiles.  In 
Christ,  as  foretold  by  prophets  of  old 
and  preached    under    the    gospel,    we 


156 


EFHE^IAXS 


[Ch.  II. 


fitlv  framed  together  grovveth  unto  *>  an 
•22  holy  temple  in  the  Lord  :  >  in  whom  ye 
also  are  builded  togetlier  for  an  habi- 
tation of  God  through  the  Spirit. 


building,  fitly  framed  together,  is  grow- 
22  ing  into  a  holy  temple  in  the  Lord  ;  in 
whom  ye  also  are  being  builded  to- 
gether into  a  habitation  of  God  in  the 
Spirit. 


t  John  17  :  21-23 ;  see  refs.  1  Cor.  S  ; 


Iiave  the  foundation  (Acts  4 :  u,  12 ;  1  cor. 
3:  11).  And  in  apostles  and  prophets, 
inspired  by  the  Holy  Spirit  to  preach 
Christ,  we  have  his  associates  and 
fundamental  workers  in  the  founda- 
tion of  tiie  gospel  structure.  But,  how- 
ever we  may  view  the  foundation  of 
Christianity,'  Christ  is  supreme  and 
essential.  This  clause  is  a  climax  and 
gives  the  final  touch  to  the  representa- 
tion. The  apostles  and  prophets  have 
tlieir  place  in  the  groundwork  of  this 
figurative  building,  but  the  chief  cor- 
ner-stone is  Jesus  Christ  himself  alone 
and  none  other. 

21.  In  whom,  referring  to  Christ, 
in  spiritual  vital  union  with  him.  All 
the  building,  every  building,  the 
more  exact  rendering  of  the  most  ap- 
proved text.  The  vast  temple  is  con- 
ceived of  as  an  extensive  pile  of  build- 
ings, made  up  of  many  parts,  in  process 
of  construction,  according  to  a  common 
plan.  The  work  goes  on  harmoniously, 
every  part  is  adjusted  to  its  place  and 
contributes  to  the  unity  of  the  archi- 
tect's design.  So  in  Christ  every  be- 
liever, and  every  congregation  of  be- 
lievers, is  a  part  of  his  great  congrega- 
tion of  saints.  They  all  have  their 
place  and  they  all  are  contributing 
their  part  in  the  spiritual  kingdom  of 
Christ.  Some  eminent  expositors,  how- 
ever, still  hold  to  the  looser  rendering, 
all  the  buildiug,  because  the  context 
seems  to  favor  the  idea  of  totality,  of 
one  great  l)uilding  in  process  of  com- 
pletion within  itself,  rising  to  its  one 
ideal.  But  surely  it  does  not  destroy 
the  ideal  of  one  vast  temple  to  suppose 
it  made  up  of  parts  and  buildings,  all 
adjusted  and  harmoniously  united. 
Compare  Matt.  24  : 1,  "  the  buildings  of 
the  temple,"  the  parts  making  up  the 
whole.  The  true  reading  of  the  text 
and  its  exact  translation  are  an  inci- 
dental witness  to  the  early  date  of  the 
Kpistle.  A  churchman  writing  in  a 
later  age,  under  Paul's  name,  in  the 
interest  of  external  catholic  unity, 
would    quite    certainly    have    written 


"  all  the  building,"  as  the  copyist  did  in 
interpolating  the  earlier  text.  Fitly 
framed,  or,  joined,  together,  cl()sely 
and  firmly  united,  groweth  (comp.  4  -. 
i«),  is  grou-iiig,  the  work  is  piogressing, 
unto  an  holy  temple  in  the  Lord, 
that  is,  in  union  with  the  Lord  Jesus. 
Notice  how  prominently  and  constantly 
Christ  is  kept  in  view.  The  holy  tem- 
ple here  is  the  temple  proper,  the  sanc- 
tuary,  which  in  the  Jewish  temple  at 
Jerusalem  consisted  of  two  parts,  the 
holy  place  and  the  holy  of  holies.     (Ste 

note  ou  Mutt    21  :  12.)      The  USC  of  the  WOld 

temple  in  this  place  seems,  however,  to 
be  general  without  special  reference  to 
the  Jerusalem  temple.  It  is  the  figura- 
tive and  spiritual  temple  of  Christ's 
people,  the  sanctuary  of  the  living  God. 
22.  In  Avhom,  'in  a  living  union 
with  Christ,  ye  also, Gentile  believers 
at  Ephesus  and  vicinity,  are  builded 
together,  more  exactly,  are  being 
b  uilded  together,  indicating  a  progressi  ve 
work,  for,  or,  wito,  an  habitation, 
a  permanent  dtcel ling-place  of  God, 
through,  or,  in,  the  Spirit,  in  union 
with  him  as  he  dwells  in  them,  pene- 
trating and  possessing  their  whole  be- 
ing (2  Cor.  6  :  16).  The  words,  /n  the 
Spirit,  correspond  with  "in  the  Lord " 
at  the  end  of  the  preceding  verse.  As 
the  one  expresses  union  with  Christ, 
the  source  of  grace,  so  the  other  denotes 
the  union  with  the  Holy  Spirit,  the 
communicator  of  divine  gifts  and  in- 
fluences, and  the  supreme  witness  to 
Jesus  Christ  (John  15  :  26, 27).  TMs  work 
is  going  on.  The  indwelling  of  the 
Spirit  here  is  preparatory  and  neces- 
sary to  the  fuller  and  complete  indwell- 
ing of  God  hereafter.  Notice  here,  as  in 
ver.  18,  the  distinct  recognition  of  the 
three  persons  in  the  Divine  Being.  This 
great  living  sanctuary  of  God's  king- 
dom is  built  upon  the  Son;   it  is  in- 

,  spired,  infilled,  and  controlled  by  the 
Holy  Spirit,  to  the  end  that  it  may  be- 

j  come  the  eternal  dwelling-place  of  God 
the  Father,  that  he  may  be  all  and  in 

I  all  (1  Cor.  15  :  23  ;    conip.  3  :  U-19). 


Ch.  IIL] 


EPHESIANS 


157 


Practical  Remarks. 

1.  All  meu  are  sinners— so  completely  so 
that  they  are  spiritually  dead  (ver.  1-3; 
Rom.  5:12). 

2.  Satan  is  permitted  to  exercise  much 
power  in  our  world,  especially  in  the 
hearts  of  the  wicked  (ver.  2  ;  1  Peter  5:8: 
Rev.  2  :  9.  10;  12  :  12). 

3.  All  men  are  naturally  more  intent  on 
self -gratification  than  on  seeking  to  glo- 
rify God  and  do  his  will.  They  are  thus 
opposed  to  holiness,  in  love  with  sin.  and 
exposed  to  the  divine  wrath  (ver.  3;  Rom. 
2:8,  9;  7  :  5,  11,  23). 

4.  Consider  the  riches  of  God,  in  mercy, 
grace,  and  love  (ver.  4,  5  ;  Titus  3  :  4,  5  ; 
Rom.  10:12). 

5.  In  regeneration  the  soul  is  raised  to  a 
spiritual  life  involving  a  power  no  less 
than  that  put  forth  in  the  resurrection  of 
the  body  (ver.  5  ;  1 :  19,  20  ;  John  5  :  24,  25). 

6.  Christians  are  united  with  Christ  in  a 
celestial  life,  and  with  one  another  in 
their  common  union  with  him  (ver.  6,  16  ; 
Rom.  6  :  8-11). 

7.  One  of  the  great  objects  in  the  con- 
version and  salvation  of  sinners  is  to  fur- 
nish for  all  time  a  proof  of  God's  super- 
abounding  grace,  mercy,  and  goodness 
(ver.  7  ;  1:7,  12,  14  ;  1  Tim.  1  :  16). 

8.  To  sinners,  spiritually  dead,  salvation 
can  be  nothing  else  than  a  gift,  and  all  of 
grace  (ver.  8,  9 ;    Rom.  5:17;  6  :  23). 

9.  We  should  not  glory  in  our  works, 
but  rather  our  works  should  glorify  God 
(ver.  9 ;  Matt.  5  :  16 ;  1  Cor.  10  :  31). 

10.  Regeneration  is  a  masterpiece  of 
God's  creative  power,  according  to  his 
original  plan,  and  designed  for  a  holy  life 
(ver.  10 ;  1  Thess.  4:3:2  Cor.  5  :  17). 

11.  The  Christian  for  his  own  profit 
should  frequently  recall  to  mind  his  for- 
mer condition  in  sin,  and  contrast  it  with 
his  present  condition  in  grace.  It  will  be 
productive  of  humility,  gratitude,  and 
consecration  to  God  (ver.  11, 13  ;  Isa.  51 : 
1-3;  Rom.  12  : 1). 

12.  The  condition  of  sinners  by  nature 
is  terrible  in  the  extreme— Christless, 
homeless,  hopeless,  godless!  (Ver.  12; 
Rom.  1  :  18.) 

13.  Sinners  are  saved  through  the  sacri- 
ficial atonement  of  Christ  (ver.  13;  Heb. 
9  :  22 ;  10  :  19,  20) 


14.  A  blessed  result  of  Christ's  death  is 
the  union  in  him  of  all,  Jews  and  Gen- 
tiles, who  believe  on  his  name  (ver.  14-18 ; 
3:6). 

15.  Christ  is  indeed  our  Peace.  The 
gospel  brings  peace  with  God,  with  men 
and  among  meu  (ver.  14-17 ;  Isa.  2:2-4; 
9:6;  Luke  2  :  14). 

16.  All  of  the  Mosaic  system  that  inter- 
venes, or  in  any  way  obstructs,  between 
man  and  God,  or  between  Jews  and  Gen- 
tiles, was  done  away  by  Christ  (ver.  14-18 ; 
Heb.  10  :  11-23  ;  Gal.  3  :  28,  29). 

17.  Christ  the  risen  and  living  Saviour 
brings  to  us  the  good  news  of  reconcilia- 
tion, effected  on  God's  part,  which  is  to 
be  accepted  and  realized  on  man's  part 
(ver.  17  ;  Rom.  5:1;  8  :  1 ;  2  Cor.  5  :  18. 19). 

18.  Our  salvation  is  dependent  upon 
each  of  the  Persons  of  the  Godhead.  Each 
has  his  place  in  our  worship  (ver.  18 ;  2 
Cor.  13  :  14). 

19.  Christians  belong  to  God's  family, 
and  are  citizens  of  his  kingdom  (ver.  19 ; 
3  :  15;  1  Peter  2  :  5). 

20.  Christianity  and  the  Christian  church 
are  founded  pre-eminently  on  Christ. 
Paul  evidently  knew  nothing  of  the  papal 
doctrine  of  the  primacy  of  Peter ;  else  he 
would  have  named  Peter  (ver.  20;  see  on 
Matt.  16  :  18). 

21.  Our  appeal  as  to  doctrines  and  prac- 
tices should  be  to  the  Bible— to  the  teach- 
ings of  Christ,  his  apostles,  and  prophets 
(ver.  20;  Gal.  1:7;  Isa.  8:20). 

22.  All  true  Christians  have  their  place 
in  the  kingdom  of  Christ,  and  each  should 
contribute  his  part  toward  its  glorious 
consummation  (ver.  22  ;  1  Peter  1  .  5, 13). 

23.  Christians  are  God's  temple,  a  habi- 
tation for  the  indwelling  of  the  Holy 
Spirit  (ver.  23  ;  2  Cor.  6  :  16). 

CHAPTER  III. 

To  his  description  of  believers  as  a 
holy  temple  in  the  Lord,  Paul  as  a 
prisoner  for  believing  Gentiles  would 
add  a  prayer  in  their  behalf  (ver.  i,  i4)  ; 
but  his  deep  emotion  causes  him  to  di- 
gress upon  his  own  divine  commission 
as  an  apostle  to  the  Gentiles  and  the 
nature  of  the  doctrine  which  he  had 
been  commanded  to  preach  (ver.  2-13). 
He  then  proceeds  with  his  prayer  for 
the  Ephesian  believers,  that  they  may 


158 


EPHESIANS 


[Ch.  III. 


The   nature  and  scope  oj  Paul's  apostolic  , 

commission  to  the  Gentiles  :  prayer  for 

his  Christian  readers. 

3      FOR  this  cause  I  Paul,  ^  the  prisoner 

2  of  Jesus  Christ  ifor  you  Gentiles,— if 
ye  have  heard  of  "'  the  disjieiisatiou  of 
the  Krace  of  God  "  whieli  is  given  me 

3  to  you-ward :  <>  how  that  by  revelation 


3      FOR  this  reason  I,  Paul,  the  prisoner 

2  of  Christ  Jesus  for  you  Gentiles,— if 
indeed  ye  heard  of  the  stewardship  of 
that  grace  of  God  which  was  given  me 

3  for  you,  that  by  revelation  the  mystery 


ft  4  :  1 ;  see  refs.  Acts  28  :  17   20     2  Tim.  1  :  8. 

m  Col    1  :  25.  )i  See  refs.  Rom.  12  :  3. 


I  See  refs.  Acts  22  :  21-23  : 
o  Aets  22  :  17  :  Gal.  1 


Gal.  5 
12. 


liave  strength  and  be  fully  able  to  un- 
derstand and  know  the  love  of  Christ 
(ver.  14-19),  and  closes  this  portion  of  his 
letter  with  a  doxology  (ver.  20,  -n), 

1-13.  Paul,  a  prisoner,  refers 
to  his  apostolic  commission  to 
Gentiles  and  the  universal  scope 
of  the  gospel. 

1.  Paul  the  prisoner  of  Christ  for  the 
Gentiles.    For  this  cause,  or,  reason, 
in  view  of  the  fact  stated  in  1  :  19-22, 
namely,  the  favor  of  God  extended  to 
Gentiles  equally  with  all  saints  in  the 
blessing  of  the  gospel  through  Christ, 
making  them  parts  of  God's  spiritual 
temple.     1   Paul,  the  prisoner  of 
Jesus  Christ,  for  the  sake  of  and  be- 
cause of  Clirist  Jesus  (this   being  the 
order  of  the  words  in  the  best  text),  j 
for,?»  behalf  of,  you  Gentiles.    The  ' 
word  priso)ier  means  o)ie  bound,  as  with  j 
a  chain.     Paul  had   been  two  years  a 
prisoner  at  Csesarea   and   was  now  a  , 
prisoner  at  Rome   (Acts  26:29.  2s  :  le). 
As  the  great  apostle  to  the  Gentiles,  and 
because  his  bonds  were  resulting  in  the 
furtherance  of  the  gospel  among  them, 
he   was  emphatically   the   prisoner  of 
Christ  for  the  Gentiles  (Pi'ii    1  ■  12   13). 
Many  early  expositors  and  some  later 
ones  make  this  a  complete  sentence,  by 
supplying  am,  thus.  For  this  cause,  I 
Paul  am  the  prisoner,  etc.     But  aside 
from    the    Syriac   version   there   is  no 
manuscript    authority    for    this    view.  ' 
The  Itcst  text  is  against  it.     It  is  more 
common  for  scholars  to  regard  the  sen-  ; 
tence  as  broken  oil",  which  accords  with  j 
Paul's  style.  (See  2,1.)  If,  then,  the  sen-  ! 
tence  is  broken  off,  for  a  digression  of 
thought,  where  is  it  resumed?    Some 
say  at  ver.  8,  but  ver,  8  is  quite  closi-Iy 
connected  with   ver.  6,  7.     There  docs 
not  come  a  sufficient  break  before  ver. 
14,    where    we    have    For    this    cause 
repeated,     followed      by     appropriate 
thoughts.     Most  interpreters   therefore 


regard  ver.  2-13  as  parenthetical,  and 
ver.  14  as  resuming  the  thought  of  ver.  1. 
2.  The  word  G'e^aV^s  of  the  la.st  verse 
gives  rise  to  a  digression.  In  breaking 
off  his  sentence  with  this  outburst  of 
thought  Paul  uses  an  expression  not  so 
much  of  actual  doubt,  as  a  rhetorical 
reminder  of  w  hat  he  had  preached.  If 
ye  have  heard  of,  better.  If  indeed 
ye  heard  of,  as  you  certainly  must  have 

done.       (Comp.    4  :  21  ;     Col.    1:23.)      AlmOSt 

equivalent  to  '/Since  ye  heard,"  or,  "As- 
suming that  ye  heard."  Paul's  Gentile 
apostleship  was  certainly  known  at 
Ephesus  and  very  widely  in  the 
churches  of  that  vicinity  (Acts  i9  :  8-10). 
Yet  converts  w  lio  had  been  added  dur- 
ing the  preceding  three  or  four  years, 
since  he  preached  among  them,  may 
not  have  been  fully  acquainted  with 
the  facts  of  his  divine  commission.  His 
allusion,  however,  appears  to  l)e  a  well- 
known  fact  under  a  rhetorical  supposi- 
tion, as  if  possildy  obscure  or  forgotten. 
The  dispensation,  or,  steicard- 
ship,  of  the  grace  of  God,  minister- 
ing as  an  apostle  to  the  Gentiles,  which 
is,  rather,  teas,  given  nie  to  you- 
ward.  On  dispensal}o)i,  Turner  re- 
marks: "  In  1 :  10  this  word  isu.sed  in  its 
most  comprehensive  sense,  meaning  the 
divine  arrangement  of  the  gospel  of 
Christ  begun  here  and  to  be  eternally 
extended  hereafter  in  heaven.  Here 
and  in  Col.  1  :  25,  the  apostle  applies  it, 
in  a  limited  sense,  to  express  tliat  di- 
vine arrangement  whereby  he  was  ap- 
pointed as  Clirist's  ambassador."  It 
was  the  dispensation  "of  the  grace  of 
God  which  was  given  me"  by  revela- 
tion, as  a  minister  and  an  apostle  (ver. 
s-')  to  you-ward,  to  you  and  among 
you,  for  your  lienefit.  The  idea  of  his 
ministry  and  apostleship  and  liis  stew- 
ardship of  "  the  mystery"  of  which  he 
proceeds  to  speak,  is  couched  under 
and  implied  by  this  language.     It  was 


Ch.  III.] 


EPHESIANS 


159 


p  he  made  known  unto  me  the  mj'stery  ; 

4  (qas  I  wrote  afore  in  few  words,  where- 
by, when  ye  read,  ye  may  understand 
ray    knowledge    mIi    the    mystery   of 

5  Christ)  ^  which  in  other  ages  was  not 
made  known  unto  the  sons  of  men,  as 
it  is  now  revealed  unto  iiis  holy  apostles 

6  and  prophets  *  by  the  Spirit ,  that  the 


Avas  made  known  to  me,  as  I  wrote  be- 

4  fore  briefly  ;  whereby  ye  can,  when  ye 
read,  perceive   my  understanding    in 

5  the  mystery  of  Christ,  which  in  other 
generations  was  not  made  known  to 
the  sons  of  men,  as  it  has  now  been  re- 
vealed to  his  holy  apostles  and  proph- 

6  ets  in  the  Spirit ;  that  the  Gentiles  are 


p  See  refs.  Rom.  16  .  25,  26.  8  1:9-11.  r  6  :  19  ;  1  Cor.  4     1. 

t  John  14    26  ;  16  :  13. 


c  See  refs.  Matt.  13  .  14. 


a  dispensation,  for  the   grace  of  God  | 
was  dispensed  to  him,  and  it  was  also 
a  stewardship,  for  this  grace  of  receiv- 
ing and  exercising  his  ministry  was  en- 
trusted to  him. 

3.  Paul  explains  the  mode  of  this 
dispensation  of  the  grace  of  God,  how  it 
was  given  him.  How  that,  or  sim- 
ply, that  by  way  of  revelation  he 
made  known  unto  me  the  mys- 
tery, rather,  according  to  the  best 
manuscripts,  the  mystery  ivas  made 
kiioion  to  me.  The  revelation  of  this 
mystery  doubtless  began  at  his  conver- 
sion (Acts  26:  17,  18),  and  w^as  continued 
at  different  times  while  in  Aral)ia  (Gai. 
1 :  12,  IT )  and  by  visions  and  revelations  at 
Jerusalem  and  elsewhere  (Acts  22  :  17-21 ; 
2  Cor.  12  :  1,  7).  Qu  )nystery  see  1 : 9,  note. 
What  this  mystery  was  is  explained  in 
ver.  5,  6.  As  I  wrote  afore  in  few 
words,  as  I  before  vrote  briefly.  This 
is  generally  explained  as  referring  to  ' 
the  preceding  portions  of  this  Epistle, 
especially  to  2  :  11-22,  and  equivalent  1 
to  as  I  have  briefly  written  above.  Cal-  : 
vin  and  some  others  suppose  Paul  refers 
to  a  previous  epistle  that  has  l>een  lost. 
But  this  hardly  seems  probable  in  view 
of  the  use  of  the  present  in  the  next 
verse  and  the  explanation  of  the  mys- 
tery in  ver.  6.  There  is  no  need  of  put- 
ting this  clause  and  ver.  4  in  parenthe- 
ses, as  in  the  Common  version.  The 
thought  is  natural  and  connected 
throughout. 

4.  By  reading  what  he  had  written 
his  readers  could  judge  for  themselves 
of  his. acquaintance  with  the  subject. 
Whereby,  or,  according  to  lohich  brief 
■writing,  when  ye  read,  while  reading 
and  by  means  of  reading,  ye  may  un- 
derstand my  knowledge,  better, 
ye  can  perceive  my  understanding,  my 
God-granted  insight  (Dan.  1  :  17),  in  the 
mystery  of  Christ.  The  mystery  is 
that  scheme  of  redemption  of  which 
Christ  is  the  subject,  which  centers  in 


him,  and  involves  the  great  fact  "that 
the  Gentiles  are  joint  heirs  and  mem- 
bers of  the  .same  body,"  etc.  (ver.  6: 
comp.  1  :  10;  2  :  u.)  In  their  experience 
it   was    "  Christ   in   you,   the   hope  of 

glory"    (Col.  1   :  27). 

5.  Which  mystery  of  Christ,  in 
other  ages,  rather,  generations,  of 
past  time.  Was  not  made  known 
unto  the  sons  of  men,  mankind  in 

general,  as  it  is  now  under  the  gos- 
pel revealed,  etc.  It  was  generally 
unknown,  and  but  dimly  and  partially 
revealed  to  such  men  of  God  as  Abra- 
ham   (Gal.  3  :  8),  Isaiah    (Acts  13  .  47),  and 

other  prophets  («<""•  i5  :  s-ii ).  And  even 
to  them  it  was  not  revealed  in  its  pres- 
ent extent  and  mode.  (comp.  i  Peter  i  : 
10-12.)  As  it  is  now  revealed  unto  his 
holy  apostles  and  prophets  by, 
literally,  in,  the  Spirit,  in  the  pos- 
session and  under  the  pervading  power 
and  illuminating  influence  of  the  Spirit 
(Rev.  1  :  10).  Under  the  gospel  dispen- 
sation the  shadowy  dimness  of  the  old 
dispensation  had  been  removed,  and 
the  bright  light  of  revealed  truth  had 
been  brought  through  apostles  and 
prophets  to  the  eye  of  every  beholder. 
(Comp.  2  Tim.  1  :  10.)  Prophcts  licrc  are 
those  under  the  gospel.  (See  on  2.20.) 
The  appellation  of  holy  to  apostles  is 
peculiar  and  unusual  in  the  New  Tes- 
tament. "  I  explain  it  to  myself,"  says 
Olshausen,  "  by  the  fact  that  Paul  here 
1  conceives  the  apostles  and  prophets  as 
!  a  collective  body  (see  4  :  11),  and  gives 
them  as  such  therefore  in  their  olificial 
character,  the  predicate  holy,  just  as  he 
calls  the  faithful  considered  as  a  body, 
saints,  or,  the  sanctified,  but  never  an 
individual."  They  were  set  apart  to  a 
holy  calling,  and  as  such  were  conse- 
crated to  God  (Rom.  1:1).  The  mystery 
was  first  made  known  to  Peter  (Acts  10  : 

15    28,  34). 

I      6.  The  mystery  explained,  as  it  is 
now  revealed  in  the  gospel.    That  the 


IGO 


EPHESIANS 


[Cii.  III. 


Gentiles  "should  be  fellowheirs,  and 
»of  the  same  body,  and  y  partakers  of 
his   promise   in   Christ   by  the  gospel. 

7  » Whereof  I  was  made  a  minister,  ac- 
cording to  the  gift  of  the  grace  of  God 
given  unto  me  by  »the  effectual  vvork- 

8  ing  of  his  power.    Unto  me,  ''who  am 


joint-heirs,  and  members  of  the  same 
body,  and  joint  partakers  with  us  of 
the  promise  in   Christ  Jesus  through 

7  the  gospel  ;  whereof  I  became  a  minis- 
ter, according  to  the  gilt  of  that  grace 
of  God  which  was  given  to  me  accord- 

8  ing  to  the  working  of  his  power.    To 


u  See  refs.  2  :  13-22.  x  Rom.  12  .  4,  5. 

al  :  19;  Rom.  15  :  18. 


y  Gal   3  .  14.  x  Rom.  11  .  13  ,  Col.  1     23. 

b  1  Cor.  15  ;  9;  1  Tim.  1  :  13,  15. 


Gentiles  should  be,  rather,  are,  as 
a  matter  of  fact,  fellowheirs  (Rom.  8  : 
17;   GM.  3  :  28, 29j,   and   of  the   same 

body,  fellow-members  of  the  body  (see 
on  2  :  16),  and  fellow  partakers,  with 
us  Jews,  of  his  (the)  promise,  which 
was  well  known  and  made  long  ago  to 
Abraham,  "  that  in  thee  shall  all  fami- 
lies of  the  earth  be  blessed  "  (Gen.  12  :  s; 
comp.  ou  2 :  12).  The  proiuisc  was  involved 
in  Christ  and  in.separably  connected 
with  him,  and  enjoyed  only  by  being  in 
vital  union  with  hini.  All  the  preceding 
blessings  predicated  of  Gentiles  equally 
with  Je\vs,  are  the  result  of  their  being 
in  Christ ;  and  all  this  is  by,  through, 
or,  by  means  of,  the  gospel  (1  Cor.  4 :  15). 
The  gospel  is'  the  only  channel  and  in- 
strumentality through  which  the  divine 
favor  is  made  available  to  Gentiles  and 
their  incorporation  into  the  spiritual 
body  of  Christ's  followers  effected. 

The  mj^stery,  or  the  long  unknown 
fact,  that  Gentiles,  equally  with  Jews, 
were  to  be  partakers  of  all  the  benefits 
of  the  gospel  through  union  with 
Christ,  seems  so  plain  to  us,  that  we 
find  it  difficult  to  conceive  how  strange 
and  wonderful  it  seemed  to  believers, 
especially  Jewish  believers,  of  Paul's 
day.  It  is  necessary  to  put  ourselves 
in  their  place,  to  conceive  of  the  dim 
light  they  had  enjoyed  under  the  old 
dispensation,  and  their  religious  educa- 
tion. To  the  Jew,  conscious  of  belong- 
ing to  God's  chosen  people  with  all 
their  glorious  privileges  (R<^m.  9:4,5), 
to  Paul  brought  up  and  educated  as  a 
Pharisee,  with  pride  of  race  and  con- 
tempt for  Gentiles,  the  equality  of  all 
men  under  the  gospel  offers  of  salvation 
was  indeed  a  wonderful  revelation.  It 
was  indeed  the  secret  of  the  ages,  the 
withheld  fact  to  be  fully  revealed 
through  the  gospel.  As  the  apostle 
dwelt  upon  these  great  blessing,  cen- 
tering in  Christ  and  flowing  forth  from 
him,  he  saw  them  as  "  unsearchable  " 
(Ter.  8)  and  past  finding  out. 


7.  Of  this  gospel  he  himself  had 
been  made  a  minister.  Whereof,  or, 
of  which,  gospel  I  was  made  a  min- 
ister.    The  word  minister  means  serv- 

I  ant,  implying  activity  and  subordina- 
;  tion,  and  is  applied  to  one  who  executes 
the  command  of  another,  or  is  devoted 
I  to  and  renders  service  to  anything — in 
I  this  case  to  the  gospel.  In  Phil.  1:1; 
I  1  Tim.  3  :  8,  12,  it  is  applied  to  dea- 
cons.  In  Rom.  13  :  4  it  is  applied  to 
magistrates.  It  is  used  of  teachers  or 
preachers  of  the  gospel  in  1  Cor.  3:5; 
2  Cor.  3:6;  6:4;  11  :  23  ;  Eph.  6  :  21 ; 
Col.  1:7;  4:7;  1  Thess.  3  :  2.  Notice 
that  Paul  does  not  here  call  himself  an 
apostle  as  in  Gal.  1  :  1,  but  employs  the 
humbler  term,  servant.  Yet  to  be  a 
servant  of  Christ  and  of  the  gospel  was 
an  unspeakable  honor.  The  great  mys- 
tery of  which  he  had  been  speaking 
had  been  revealed  first  to  Peter  and 
was  thus  known  to  apostles  and  proph- 
ets, and  was  also  revealed  to  Paul  inde- 
pendently, though  not  the  first  to  receive 

it   (Gal.  1  :'ll,  12;    comp.  Col.  1  :  25,  29). 

According  to  the  gift  of  the 
grace,  rather,  following  the  best  text, 
of  that  grace  of  God  which  was  given 
linto  me.  It  was  the  grace  or  favor 
of  God  that  lay  at  the  foundation.  To 
that  grace  he  traced  the  gift,  the  right 
and  his  commission  of  preaching  the 
gospel  and  his  inspiration  in  making 
known  "the  unsearchable  riches  of 
Christ."  (Comp.  1  Cor.  15:10.)  By  the 
effectual  working  of  his  power, 
rather,  According  to  the  wor/:i)ig,  or,  the 
efficiency,  of  his  power,  which  changed 
the  persecuting  Saul  into  the  believing 
and  preaching  Paul.  (Comp.  i  :  i9.)  Thus 
he  "  became  a  minister,"  according  to 
divine  grace  given  and  according  to  di- 
vine power  winch  wrought  within  him. 
Paul  recognized  the  grace  of  God  and 
God's  almighty  power  in  his  change  of 
heart,  when  from  an  enemy  he  became 
a  devoted  friend  and  servant  of  Christ. 

8.  A  continuation  of  thought,  yet  a 


Ch.  III.] 


EPHESIANS 


161 


less  than  the  least  of  all  saints,  is  this 
grace  givcMi,  tluit  •-I  should  preach 
among  the  Gentiles  "ithe  unsearchable 
9  riches  of  Christ ;  and  to  make  all  men 
see  what  is  the  fellowship  of  «the  mys- 
tery, f  which  from  the  beginning  of  the 
world  hath  been  hid  in  God,  {f-  who  cre- 
10  ated  all  things  by  Jesus  Christ :)  to  the 


me,  who  am  less  than  the  least  of  all 
saints,  was  this  grace  given,  to  preach 
to  the  Gentiles  the  unsearchable  riches 

9  of  Christ ;  and  to  make  all  see  what  is 
the  stewardship  of  the  mystery,  which 
from  ages  has  been  hidden  in  God,  who 

10  created  all  things  ;  in  order  that  now, 


Gal.  1  :  16;  2  Tim.  1  •  11. 

/See  refs.  Rom. 


dl  :  7; 
;  25. 


Col.  1  :  27 ;  2  :  1-3.  «  1  :  9 ;  1  Tim.  3  :  16. 

g  See  refs.  John  1:1-3. 


new  sentence.  The  apostle  explains 
and  expands  wiuit  he  has  just  said,  and 
contrasts  his  own  un worthiness  with 
the  greatness  of  his  mission  and  the 
magnitude  of  his  subject.  Unto  me, 
an  emphatic  repetition  of  vie  in  the 
preceding  clause.  Who  am  less 
than  the  least.  This  is  a  single 
word,  occurring  only  here  in  the  New 
Testament,  and  is  a  comparative  super- 
lative, lower  than  the  loivesf,  a  form 
common  in  the  poets,  but  not  in  prose. 
By  the  use  of  it  Paul  shows  the  inten- 
sity of  his  feelings  of  humility.  Of 
all  saints.  It  is  stronger  than  "the 
least  of  the  apostles,"  etc.,  of  1  Cor. 
15  :  9,  and  akin  to  "  the  chief  of  sin- 
ners" of  1  Tim.  1  :  15,  16.  As  in  these 
two  cases,  so  doubtless  here,  his  deep 
humility  was  occasioned  by  the  remem- 
brance that  he  was  once  a  persecutor. 
Is,  rather,  was,  this  grace  given. 
In  receiving  and  exercising  his  min- 
istry he  recognizes  the  full  and  un- 
merited  favor   of  God.       (See  ou  ver.  2,  7.) 

He  explains  this  grace  given  to  him 
personally,  that  1  should  preach 
among,  rather,  according  to  the  best 
text,  to,  the  Gentiles,  constituting 
the  wide  field  outside  of  Jews,  the 
unsearchable  riches  of  Christ. 
The  word  rendered  unsearcJiable  is 
found  only  here  and  in  Rom.  1 1  :  33  in 
the  New  Testament.  It  means  tliat 
which  cannot  be  traced  out,  or,  compre- 
hended.    Riches,  a  favorite  word  with 

Paul    (1:7.    18;    2:7,    etc.),    exprCSSivC    of 

the  wealth,  the  abundant  fullness, 
which  in  this  case  was  exhaustle.ss,  be- 
yond the  limits  of  human  search.  And 
this  infinite  wealth  was  of  Christ,  be- 
longing to  him,  pertaining  to  that  full- 
ness which  he  possesses  (Col.  l  :  19  ;    2:9), 

centering  and  summed  up  in  him. 
How  great  and  glorious  the  message, 
how  vast  the  field,  to  the  Gentiles ! 
How  amazing  the  grace  that  this  should 
be  given  to  "a  blasphemer,  a  perse- 


cutor and  injurious,"'  who  obtained 
mercv  because  he  did  it  ignorantly  in 
unbelief  (1  Tim.  1  :  12-15) !  What  an  ex- 
ample of  Christ's  long-suffering  and  of 
his  treasures  of  grace,  sufficient  for  all 
our  needs  and  surpassing  all  our  con- 
ceptions! 

9.  Although  all  is  omitted  by  some 
ancient  manuscripts,  there  is  sufficient 
autliority  for  retaining  it  in  the  text. 
Instead  of  fellowship,  the  best  read- 
ing is  the  same  as  in  ver.  2  and  in  1  : 
10,  and  may  be  rendered  dispensation, 
or,  steuHirdsliip.  (See  ou  ver.  2.)  Paul  is 
speaking  of  his  office  as  a  ministerial 
servant  of  the  gospel  of  Christ  (ver.  -), 
and  of  his  ministry  in  preaching  "the 
unsearchable  riches  of  Christ "  to  the 
Gentiles;  and  further,  it  was  to  make 
all  (omit  men)  see,  or,  to  enlighten 
all  as  to  what  is  the  dispensation,  or 
better,  the  adniinistratio)i,  the  steuHird- 
ship  (Col.  1  :  25),  entrusted  to  me,  of  the 
mystery,  that  Gentiles  are  joint-heirs, 
etc.  (ver.  4-6).  All  is  to  be  taken  gener- 
ally. Paul,  although  an  apostle  to  the 
Gentiles  (Acts  26  is),  was  not  to  confine 
himself  to  them  exclusively.  Every- 
where he  acted  on  the  principle  "  to  the 
Jew  first  and  also  to  the  Greek  "  (Rom. 
1  :  16;  Acts  13  46,  etc.).  The  enlightening 
of  all  is  not  to  be  limitetl  to  mere  intel- 
lectual knowledge  and  information,  but 
extends  to  practical  and  experimental 
knowledge  of  the  universal  and  spirit- 
ual character  of  the  gospel. 

As  to  ^vhat  is  the  dispensation  of  the 
mystery  entrusted  to  nie,  which  from 
the  beginning  of  the  world,  liter- 
ally, from  the  ages,  a  phrase  meaning 
here  from  the  beginning  of  time,  ./"^'OJ^i 
eternity.  During  all  this  time  this 
mystery  hath  been  hid  in  God,  in 
his  secret  counsels  and  infinite  knowl- 
edge. Who  created  all  things, 
and  thus,  being  the  Author  of  all 
things,  he  included  in  his  plans  the 
mystery    of    which    he    speaks.      The 


162 


EPHESIANS 


[Ch.  III. 


intentthat  now  »>  unto  the  principalities  I  to  the  rulers  and  authorities  in  the 
and  powers  in  heavenly  y>/ac6S  might  heavenly  realms  might  be  made  known 
be  known  bv  the  church  liie  manifold         through  the  church  the  manifold  wis- 

11  wisdom  of  God,  'according  to  the  eter-  j  11  dora  of  God,  according  to  the  purpose 
nal    purpose    which    he    purposed    in  i       of  tlie  ages  which  he  purposed  in  Christ 

12  Christ  Jesus  our  Lord:  in  w  iiom   we    12  Jesus  our  Lord,  in  whom  we  have  our 
have  boldness  and  ^  access  with  confi- 1       boldness  and  access  with  confidence 


A  Isa.  6:2-4;  see  refs.  Horn.  8  :  38  ;  Rev.  5  :  9-13. 


k  See  refs.  2  :  18. 


phrase  by  Jesus  Christ  is  wanting 
in  the  oldest  manuscripts  and  should 
be  omitted.  Tlie  apostle  has  not  in 
view  the  creatorship  of  Christ,  but  the 
harmony  and  oneness  of  creation  and 
redemption,  p^lsewhere  he  speaks  of 
creation  and  reconciliation  through 
Jesus  Christ  (Coi.  i  :  le-i'o).  This  mys- 
tery of  salvation,  freely  offered  to  all, 
was  made  known  not  only  in  oral 
discourse,  but  also  in  written  letters. 
How  wonderfully  had  he  discussed 
them  to  the  Galatians  and  to  the  Ro-  ■ 
mans.  In  them  he  opposed  and  guarded 
against  Jewish  legalism,  now  in  later 
Epistles  against  Gentile  skepticism  and 
philosophy. 

10.  The  divine  purpose  of  Paul's 
preaching  and  making  all  see  the 
mystery.  In  order  that  the  manifold 
wisdom  of  God,  including  the  oflers  of 
salvation  to  Gentiles  on  equal  terms 
with  the  Jews,  might  be  made  known 
to  holy  angels  through  the  congrega- 
tion of  believers  in  Christ.  To  the 
intent  that,  in  order  that,  now, 
under  the  gospel  dispensation,  unto 
.  .  .  principalities  and  powers 
in  heavenly  places,  or,  to  the  rufet's 
and  authorities  in  the  heavenly  realms. 
The  different  orders  of  heavenly  angels 
appear  to  be  meant.  Both  the  language 
and  intent  of  the  passage  indicate  that 
reference  is  made  only  to  good  angels. 
Besides,  "Evil  angels  more  naturally 
recognize  the  pouter,  good  angels  the 
insdom,  of  God  "  (  Ellicott).  This  ac- 
cords also  with  1  Peter  1  :  12,  "  Which 
things  angels  desire  to  look  into."     So 


this  passage  brings  to  view  the  fact  that 
angels    progress    in    knowledge, 


On 


heavenly  places,  see  note  on  1  :  3. 
Might     be     made     known    by, 

rather,  through,  the  church,  as  the 
means  and  medium  of  information  to 
these  angelic  students  of  God's  mani- 
fold wisdom.  Paul  is  not  referring  to 
the  future  church  or  congregation  of 
the  redeemed,  but  to  the  j)resent  con- 
gregation of   believers,   the    collective 


body  of  disciples  connected  with 
churches  throughout  the  world.  (Con.p. 
on  1  :  22.)  As  a  rcsult  of  Paul's  preach- 
ing, this  wi.sdom  was  "now"  being 
made  known  to  angels.  The  mani- 
fold, manifested  in  a  variety  of  forms, 
the  much  varied,  wisdom  of  God. 
"The  wisdom  spoken  of  is  multifari- 
ous, extraordinary,  diversified,  yet  har- 
monious, while  it  is  vast  and  profound  " 
(Turner),  (comp.  Rom.  n  :  33 )  It  is 
connected  with  the  great  problem  of 
man's  redemption,  how  God  could  be 
just  and  the  justifier  of  the  ungodly. 
It  is  manifested  in  the  atoning  work  of 
Christ,  who  is  "the  wisdom  of  God" 
(1  Cor.  1  2i,  30).  This  manifold  wisdom 
included  "the  unsearchable  riches  of 
Christ,"  the  call  of  the  Gentiles,  and 
j  the  offers  of  salvation  to  all  by  faith  in 
Jesus  Christ. 

11.  And  the  disclosure  of  this  mani- 
fold wisdom  of  God  is  according  to 
the  eternal  purpose,  literally,  the 
purpose  of  the  ages,  w  hose  sum  is  eter- 
nity,  equivalent    to    eternal    purpose. 

i  According  to  the  divine  plan  all  past 
ages  have  led  up  to  the  present,  in  dis- 

I  playing  the  divine  wisdom  in  the  sal- 
vation of  sinners  without  distinction  of 
race.      Which   he  purposed,   liter- 

!  ally,  made,  fulfilled,  accomplished,  in 
Christ  Jesus  our  Lord,   when    he 

I  died  for  sinners,  and  ro.se  again  as  tlieir 

'  Saviour.  It  is  po.ssible  to  give,  make, 
tiie  idea  of  pui-posc  formed-in  Christ,  in 
his  pre-existent  state,  l)Ut  the  appella- 
tions, Jesus  and  our  Lord,  indicate  his 
incarnate  state  and  the  gospel  times. 
The  eternal  purpose  was  realized  and 
carried  out  in  Christ  Jesus  our  Lord 
(2  Cor.  5  :  18,  19).  Its  realization  is 
brought  to  view  in  the  next  verse. 

12.  A  reference  to  their  own  experi- 
ence, attesting  the  fulfillment  of  the 
eternal  purpose  in  their  access  to  God. 
In  whom  we  have,  nr  are,  actually, 
having  boldness  in  our  Christian 
course  and  courage  in  view  of  our  fel- 
lowship with  God,  and  access  to  God, 


Ch.  III.] 


EPHESIANS 


163 


13  dence  by  the  faith  of  him.  i  Wherefore 
I  desire  that  ye  faint  not  at  my  tribuhi- 
tions  for  you,  "  which  is  your  glory. 

14  For  this  cause  I  bow  my  luiees  unto 
the  Father  of  our  Lord  Jesus  Christ, 


13  through  the  faith  of  him.  Wherefore  I 
ask  that  ye  faint  not  at  my  aflflictions 
for  you,  which  are  your  glo'ry. 

14  For  this  reason  1  bow  my  knees  to 


I  Acts  U  :  22  ;  Phil.  1  ,  14  ;  1  Thess.  3  .  3. 


TO  2  Cor.  1  ;  6. 


free  and  unrestrained  (2  :  is),  with 
confidence  by  the  faith   of  him, 

equivalent  to  through  our  faith  in  him; 
that  is,  in  Christ  (Rom.  5'  1,  2).  Faith 
qualifies  all  that  precedes  in  this  verse. 
By  means  of  that  faith,  whose  object  is 
Christ,  w'e  have  boldness,  being  thereby 
united  with  him;  we  also  have  access 
to  the  Father  through  him  as  our 
Mediator,  and  confidence  that  through 
him  we  wnll  be  accepted.  Paul  here 
includes  his  Gentile  readers  with  him- 
self. They  with  him  equally  enjoyed 
this  blessed  privilege  and  experience. 

13.  Paul  concludes  the  paragraph 
with  encouragement  to  his  readers,  for 
whom  he  sutfers  as  a  minister  of  Christ 
and  to  whom  he  has  brought  so  glorious 
a  message.  Wherefore,  in  view  of 
these  glorious  things  pertaining  to  my 
ministry  and  its  message,  1  desire 
that  ye  faint  not,/  beg  you  not  to 
lose  heart,  at  my  tribulations  for 
you,  as  a  prisoner  of  Christ  fur  you 
Gentiles  (ver.  1),  Avhich  is  your  glory, 
an  honor  to  you  and  in  which  you  may 
well  glory.  Comp.  2  Thess.  1  :  4,  in 
which  Paul  says  that  he  glories  in  the 
Thessalonian  converts  for  their  patience 
and  faith  in  all  their  persecutions  and  | 
the  afflictions  they  endured.  He  teaches 
us  to  rejoice  in  tribulations  (Rom.  5:3). 
Peter  and  John  rejoiced  in  persecution 
from  the  Jewish  Sanhedrin  (A^-'ts  4  :  23ff; 
5  ■  «).  So  we  speak  of  the  "crown  of 
martyrdom  "  as  an  honor.  Some  would 
render  this  verse.  Wherefore  I  ask  { God ) 
that  I  may  not  faint  in  my  afflictions 
for  you.  While  this  is  as  grammatical 
as  the  other  rendering,  since  the  pro- 
noun is  not  expressed,  yet  it  is  not  so 
natural,  nor  so  well  suited  to  the  con- 
text. We  should  not  expect  Paul  thus 
to  express  himself,  he  who  was  ever 
showing  great  fortitude,  and  who  wrote 
to  the  Philippians,  that  "the  things 
that  have  happened  to  me  have  turned 
out  rather  to  the  furtherance  of  the  \ 
gospel"  (Phil.  1  12).  But  the  anxiety 
of  the  Ephesian  converts  at  his  long 
imprisonment  was  rather  a  grief  to  him. 
(Comp.  Acts  21  :  13.)     He  would,  ou  the 


contrary,  have  them  look  on  the  other 
and  brighter  side.  He  was  a  prisoner 
for  Christ  and  Gentile  Christendom. 
All  this  was  adding  lustre  to  the  cause. 
It  was  not  a  matter  of  worriment,  but 
of  holy  pride.  He  rather  rejoiced  in 
his  suflerings  for  them  (Coi.  i  :  24),  and 
he  would  have  them  partake  of  the 
same  spirit. 

14-21.   Prayer  FOR  STRENGTH  AND 

growth  of  his  readers  in  the 
Christian  life,  closing  with  a 
DOXOLOGY.  This  is  one  of  the  most 
sublime  of  the  inspired  prayers  of  the 
Bible.  It  reminds  one  of  the  prayer  of 
Solomon  at  the  dedication  of  the  tem- 
ple. The  apostle  seems  to  catch  a  view 
of  the  spiritual  temple  of  Christ,  and 
he  invokesthe  blessing  of  God  upon  all 
its  parts,  the  Kphesian  converts  with  all 
saints.  He  would  have  them  experi- 
mentally know  and  enjoy  all  that  is 
contained  in  the  love  of  Christ  and 
"be  filled  unto  all  the  fullness  of  God." 
14.  The  apostle  resumes  the  thought 
broken  otf  in  ver.  1,  modified  by  the 
parenthetic  paragraph  that  intervenes. 
For  this  cause,  the  same  phrase  as 
that  of  ver.  1,  on  which  see  note.  For 
the  same  reason,  and  that  ye  faint  not 
(ver.  13),  I  bow  uiy  liuees  unto  the 
Father,  implying  what  was  habitual, 
and  indicating  humble,  reverent,  ear- 
nest, and  fervent  prayer.  It  does  not 
mean  that  at  the  time  of  writing  this  he 
was  upon  his  knees  ;  but  it  does  imply 
that  kneeling  was  a  common  attitude 
with  him  in  prayer   (Acts  20  :  36;  21  .-  5 , 

comp.     Rom.    14:11.     Phil.    2:10),        There   is 

authority  in  the  Bible  for  both  standing 
and  kneeling  in  prayer.  But  kneeling 
appears  to  have  been  the  most  common, 
as  certainly  it  is  the  most  natural  and 
the  most  appropriate  attitude.  The 
words,  of  our  Lord  Jesus  Christ, 
are  wanting  in  the  oldest  Greek  manu- 
scripts and  are  omitted  by  the  highest 
authorities.  This,  however,  need  not 
aflect  the  meaning  of  Father.  Paul's 
conception  of  God  as  the  Father  whom 
he  worshiped  was  in  connection  with 
the  glorified  human  and  divine  Christ. 


164 


EPHESIANS 


[Ch.  III. 


15  of  whom  "the  whole  family  in  heaven 

16  and  earth  is  named,  that   he  would 
grant  you,  °  according  to  the  riches  of 


15  the  Father,  from  whom  every  family 

16  in  heaven  and  on  earth  is  named,  that 
he  would  grant  to  you,  according  to  tlie 


n  1  .  10,  i  :6,  Phil.  2  .  9-11. 


0  See  refi.  1:7;  Rom  9  ;  23  ,  Phil.  4 


As  joint  heir  he  had  the  spirit  of  adop- 
tion and  could  cry,  Abba,  Father  (Rom 
8  15,  16),  And  accordingly  he  speaks 
of  God  as  Father  of  our  Lord  Jesus 
Clirist  in  I  :  3;  Rom.  15  :  6;  2  Cor.  11  : 
;>1  ;  Col.  1  :  3.  So,  also,  it  is  through 
Christ  that  we  have  access  to  tiie  Fa- 
ther (2  :  18).  "When  an  apostle  prays 
for  Christians,  he  directs  himself  not  to 
the  Father  of  the  universe,  ))ut  to  the 
Father  of  Jesus  Christ"  (De  Wette). 

15.  Of  whom  the  whole  family 
ill  heaven  and  earth  is  named. 
It  has   been   a   favorite   interpretation 
with  many  to  refer  this  clause  to  the 
redeemed  of   all  ages  in   heaven  and 
upon  earth.     And  such  an  idea  accords 
well  with  the  context  and  the  general 
teaching  of  the  Epistle,  in  which  the 
oneness  of  believers  in  Christ  is  made 
prominent.     Note,  for  example,  the  use 
of  the  word  "  church  "  (2  :  22 ;  3  :  21 .  5  : 
■•io-2:),and  the  summing  or  gathering  up 
of  all  things  in  Christ  (1    10),     It  was, 
perfectly'  natural  for  the  apostle  to  con-  ' 
ceive  of  all  the  redeemed  as  one  family 
in  Christ.     A  difficulty  in  the  way  of 
this    interpretation,    however,   is    that 
there  is  no  article  before  family  in  the  , 
original,    and    according    to    general  | 
Greek  usage  the  phrase  should  be  ren- 
dered, every  family  in  heaven  and  oji  j 
earth.     It  is  possil)le  that  Paul's  mind 
may  have  been  so  filled  with  the  idea  j 
of  the  oneness  of  all  the  redeemed  that 
he  used  the  phrase  somewhat  loosely, 
meaning  the  whole  family,  a  fiict  most  ^ 
evident  and  familiar  to  himself.     But  ; 
another  difficulty  presents  itself  in  the 
spuriousness  of  the  words,  of  our  Lord 
Jesus  Christ,  and  hence  their  omission 
from  the  best  text.     The  interpretation 
is  indeed  a  beautiful  one,  but  these  two 
difficulties  seem  to  be  decisive  against  | 
it.     We  need,  therefore,  to  consider  the 
words  more  carefully  to  get  their  true  ! 
meaning.  | 

It  is  difficult  to  indicate  the  form  and  1 
give  the  full  meaning  of  the  Greek  in  ! 
Fnglish.     The   word   rendered   family 
(patria)    is    derived    from     the    word 
father  (  pater).     The  patria  was  a  fam- 
ily, a  group  of  persons,  a  clan  or  a  race, 


running  back  to  a  common  father. 
Thus  the  different  races  of  men  are  re- 
garded as  families,  descended  from  a 
common  progenitor.  Comp.  Luke  2  : 
4,  where  Joseph  is  said  to  be  of  the 
house  and  family  of  David;  and  Acts 
3  :  25,  "In  thy  seed  will  all  the  fami- 
lies of  the  earth  be  blessed."  In  this 
passage  every  family  in  heaven  and  on 
earth  is  conceived  of  as  running  back 

to    the    Father.       (Comp     Luke  3    :  SS;    Acts 

17  :  28.)  This  does  not  include  Satan 
and  his  angels,  for  they  are  not  among 
the  families  or  races  of  heaven  and 
earth.  The  inhabitants  of  heaven,  the 
angels,  are  conceived  of  as  made  up  of 
different  orders  or  classes  (Luke  20  :  36; 

1   Thess.  4:16;    Eph.    I  :   21).      "\Ve    Can    get 

glimpses  of  some  of  these  families  in 
Heb.  12  :  22-24,  the  "  myriads  of  an- 
gels," "  the  general  assembly  and 
church  of  the  firstborn,"  "  the  spirit  of 
just  men  made  perfect."  The  Jews 
were  accustomed  to  use  similar  lan- 
guage, "the  family  above,"  denoting 
the  angels,  "  the  family  below,"  mean- 
ing Israel.  The  apostle  carries  the  idea 
further,  conceiving  of  orders  of  heav- 
enly intelligences,  and  extending  to  all 
races  of  men,  Jews  and  Gentiles.  All 
originate  from  the  Father  and  are 
named  after  him.  From  whom,  that  is, 
from  God  the  Father,  every  family  in 
heaven  and  on  earth,  every  race  or 
class  of  angels  and  of  men  is  named, 
having  received  the  name  of  family 
{  patria)  from  him.  As  anciently  per- 
sons took  or  bore  the  name  of  a  dis- 
tinguished ancestry,  so  God.  in  his 
fatherly  relation,  is  a  prototype  of  all 
the  fatherly  and  family  relations  in 
heaven  and  on  earth.  All  originated 
in  him,  and  all  family  and  paternal  re- 
lations are  derived  from  him.  The 
name  family  and  all  that  constitutes 
and  underlies  the  name  are  traceable  to 
the  Father  of  all.  This  accords  with 
the  universality  of  the  offers  of  salva- 
tion equally  to  all  races  of  men. 

16,  In  this  and  the  three  following 
verses  we  have  the  design  and  the  con- 
tents of  the  prayer.  That  he  would 
grant,  implying  confidence  in  God'a 


Ch.  III.] 


EPHESIANS 


165 


his  glory,  Pto   be  strengthened  with 
might  by  his  Spirit  in  i  the  inner  man  ; 

17  rthat  Christ  may  dwell  in  your  hearts 
by  faith ;  that  ye,  » being  rooted  and 

18  grounded    in   love,   'may  be   able  to 
comprehend  with  all  saints  "what  is 


riches  of  his  glory,  to  be  strengthened 
with  power  through  his  Spirit  as  to  the 

17  inner  man,  in  order  that  Christ  may 
dwell  in  your  hearts  through   faith  ; 

18  that  having  been  rooted  and  grounded 
in  love,  ye  may  be  able  to  comprehend, 
with  all  the  saints,  what  is  the  breadth, 


p  2  Cor.  12  :  9  ;   Col.  1  :  11. 

s  Col.  2:7;  Heb.  6  :  19. 


:  refs.  Rom.  7  :  22. 
(  1  :  18. 


r  2     22  ;  Johu  6  ;  56. 
Rom.  10  .  11,  12. 


willingness  and  ability  to  do  it,  ac- 
cording to  tlie  riches  of  his 
glory,  that  perfection  of  his  char- 
acter which  is  infinite.  (Comp.  ou  i :  7,  is.) 
We  have  in  this  the  measure  of  the 
gift  asked  for  in  the  next  clause.  To 
be  strengthened  with  might,  or, 
power  (emphatic),  not  of  ourselves, 
but  of  God  "working  in  us"   (ver.  20 ; 

1  :  19  ;    Col.    1:11;    Acts    1  :  8),  by  ViefUlS   of, 

or,  through,  his  Spirit  in,  literally, 
into,  penetrating  the  very  depths  of 
the  inner  man  in  which  regenera- 
tion takes  place.  The  phrase  inner 
vKin  primarily  means  the  soul,  the  rea- 
son, and  moral  nature  in  distinction 
from  the  physical.  In  Paul's  usage  it 
is  connected  with  the  regenerate  state. 
It  occurs  in  Rom.  7  :  22 ;  2  Cor.  4  :  16, 
and  here.  In  the  first  two  passages  it 
certainly  designates  the  Christian's  re- 
newed nature.  And  practically  so 
liere.  For  since  Paul  is  praying  for 
his  believing  and  regenerate  readers, 
the  inner  man  in  their  case  must  l>e  a 
renewed  nature,  (comp.  i  Peter  3:4.)  Ob- 
serve also  the  agency  of  the  Holy 
Spirit  in  making  the  heart  a  perma- 
nent   dwelling-place    for    Christ    (uext 

verse). 

17.  The  first  clause  of  this  verse  ex- 
presses the  purpose  and  result  of  their 
being  "strengthened  with  power 
through  the  Spirit."  That  Christ 
may  dwell,  permanently  abide,  in 
your  hearts,  the  center  and  seat  of 
your  spiritual  life,  conscience,  under- 
standing, atFections,  and  will  (see  ou 
1  :  18),  by  means  of  faith.  The  verb 
rendered  dioell  is  akin  to  the  noun  ren- 
dered habitation  in  2  :  22,  and  means  a 
pervasive  and  permanent  abiding,  with 
perhaps  an  allusion  to  the  heart  as  a 
temple.  As  figurativelj^  in  a  temple,  so 
tlie  heart  of  the  Christian  becomes  the 
dwelling-place  of  Christ,  through  the 
habitual  agency  of  the  Spirit.  And 
this  can  be  effected  only  through  and 
by  means  of  faith  (Rom.  s  -.  9-11).    The 


apostle  does  not  imply  that  Christ  had 
not  before  dwelt  in  them,  but  rather 
that  he  might  continue  and  increase  in 
his  pervading  and  controlling  power; 
that  their  inner  man  might  daily  be  re- 
newed by  the  Spirit  for  the  ever-abid- 
ing presence  of  Christ  ("^  cor.  4  :  ib). 
Notice  in  this  prayer  of  the  apostle 
how  the  three  persons  of  the  Trinity 
are  presented,  as  elsewhere  in  this 
Epistle  ( I  :  17 ;  2  :  18, 22 :  4 : 4-6),  their  re- 
lation to  one  another  and  to  men. 

Some  join  love  to  the  preceding 
clause,  "  that  Christ  may  dwell  in  your 
hearts  by  faith  i)i  love."  But  it  seems 
more  closely  connected  with  what  fol- 
lows, and  is  so  regarded  by  most  scliol- 
ars.  That  ye  being,  having  been, 
rooted  like  trees  and  grounded 
like  buildings,  ])oth  figures  expressive 
of  firmness  and  stability,  in  love,  in 
Christian  love,  the  greatest  of  the  graces 

(1    Cor.    13    :    1.3;    comp.    ou    1    Cor.    13   :    1  ;     Rom. 

5  : 5).  This  love  is  the  soil  in  which 
they  are  rooted  and  the  earth  in  which 
they  are  grounded.  It  is  exercised 
toward  God,  toward  Christians,  and 
toward  men.  It  is  the  foundation  of 
Christian  character  and  life. 

18.  It  was  only  as  they  were  rooted 
and  grounded  in  love,  that  they  couUl 
enjoy  the  answer  to  the  petition  that 
follows.  It  is  necessary  to  know  love 
in  ourselves  in  order  to  know  it  in 
others;  to  experience  in  our  own  hearts 
the  grace  of  love  in  order  to  know  and 
understand  divine  love.  Ye  may  be 
able,  get  strength,  to  comprehend, 
to  apprehend  and  understand  spirit- 
ually, with  all  saints,  in  common 
with  them,  ivhat  is,  etc.  ISIany  inter- 
pretations have  been  given  to  the  words 
that  follow,  some  far-fetched  and  some 
fanciful.  The  most  natural  and  the 
one  close  at  hand  in  the  next  verse,  is 
to  consider  the  love  of  Christ  for  us  as 
the  object  of  thought  and  measurement 
here.  >\  hat  is  the  breadth  of 
Christ's  love,  extending  world-wide  to 


166 


EPHESIANS 


[Ch.  III. 


the  V)readth,  and  length,  and  depth, 
19  mid    height:    and   *  to   know   the  love 
of   (:hri>t,  which   passetli    knowledge, 
that  ye  niigiit  be   tilled  J  with  all  the 
fulness  of  (iod. 
•JO      Now  '  unto  him  that  is  able  to  do  ex- 
ceeding  abundantly  » above  all   that 
we  ask  or  think,   ''according   to   the 
21  power  that  worketh  in  us,  "  unto  him 


and  length,  and    height,  and  depth, 

19  and  to  know  the  love  of  Christ,  whi(;h 
passes  knowledge,  that  ye  may  be  tilled 
unto  all  the  fullness  of  God. 

20  Now  to  him  who  is  able  to  do  exceed- 
ing abundantly  above  all  that  we  ask 
or  think,  according  to  the  power  that 

21  works  in  us,  to  him  be  the  glory  in  the 


X  Johu  15.9,  2  Cor.  8     ! 
a  1  Cor.  2  .  9. 


y  John  1  :  16  ;  Col.  2:9.  z  Rom   16  :  25  ;  Jude  24. 

6  Ver.  7  ;  Col.  1     29.  c  Sec  refs.  Rom.  11  :  36. 


all  races  of  men,  and  length,  through 
all  time  into  eternity,  and  depth,  in 
reaching  lost  sinners  and  saving  to  the 
uttermost,  and  height,  originated  in 
tlie  til  rone  of  God  and  preparing  a 
king<l()in  for  the  saved  from  the  foun- 
dation of  the  world.  Many  of  the  old- 
est nianuscripts  give  the  order,  height 
and  depth,  which  is  the  same  as_  in 
Rom.  ,S  :  39,  and  is  preferred  by  Alford 
and  Westcott  and  Hort. 

19.  And  to  know,  in  your  own 
experience,  a  step  in  advance  of  the 
comprehending  the  breadth,  etc.,  of  the 
preceding  verse,  the  love  of  Christ, 
who  "loved  the  church  and  gave  him- 

.Self    for    it"    (5:25;    coinp.    Gal.  2  :  20  ;     Rev. 

1    ')).    ^Vhich  passeth  knowledge, 

whether  it  be  intellectual  or  spiritual, 
(coiiip.  .Matt.  11  :  27.)  "  And  no  man  know- 
eth  the  Son  but  the  Fatlier."  We  can 
know  Christ's  love  experimentally, 
and  as  we  grow  in  grace  we  may  know 
more  and  more  of  it,  but  ever  fall  sliort 
of  a  complete  and  absolute  knowledge 
of  his  love.  Whatever  our  attainments 
here  we  only  "know  in    part"  (i  <"<'r- 

i:{  :  12;   coiiip.  Phil.  4  :  7).       Sucll  SUrpa.Ssillg 

and  infinite  love  is  an  evidence  of  the 
divinity  of  Christ. 
That  ye  might  be  filled  with, 

rather,  into,  or,  unto,  all  the  fulness 
of  (iod.  This  clause  is  connected 
with,  "  that  ye  may  be  able  to  compre- 
hend .  .  .  aiui  to  know,"  etc.,  and  forms 
the  conclusion  and  a  fitting  climax  to 
the  prayer.  The  fullness  of  God  is 
made  the  standard,  which  is  perfect,  as 
such  a  standard  should  be.  In  order 
that  ye  may  be  filled  with  spiritual 
knowledge,  love,  and  power,  unto  all 
the  fulness  of  God,  so  as  to  resemble 
him,  and  according  to  your  measure  to 
l)e  perfect  as  he  is  perfect  (Matt.  5  :  4.s. 
uote).  The  clause  may  be  rendertnl 
"that  ye  may  he  filled  up  to  the  full- 
ness of  God,"  suggesting   progression, 


!  and  filling  so  far  as  capacity  will  per- 
j  mit.   John  expresses  a  similar  thought : 
I  "And  of  his  fulness  have  all  we   re- 
ceived"   (-'oi'u   1  :  16,   uote).     Peter  also 
speaks  of  being  "partakers  of  the  di- 
j  vine  nature"  ('^  Peter  i  :  4).     The  phrase 
I  fulness  of  God  mav  be  compared  with 
Col.  1  :  19  ;   2:9,  w'hich  speaks  of  this 
i  fullness  dwelling    in   Christ,   and   de- 
scribes the  full  excellency,  the  spiritual 
[  perfections  of  the   Divine   nature  and 
character.    The  Christian   in  his  new 
life  begins  to  enter  into  that  fullness, 
I  and    in    his    growth   toward    spiritual 
manhood     conies     into    closer     resem- 
blance to  the  Divine  character.    Thus 
in  the  development  (»f  spiritual  life  the 
I  two  ideas,  into  and  mdu,  of  the  preposi- 
1  tion  are  realized,     (romp,  uote  ou  i  :  2:5.) 
j      20.  Paul  closes  his  prayer,  but  his 
j  intense  emotion  finds  vent  in  a  rapture 
i  of  praise.     He  had  asked  great  things, 
I  but  he  is  filled  with  the  thought  that 
he  has  fallen  far  short  of  God's  ability 
and  purpose  to  give.    Now  nnto  him, 
the    Father,    the    original    source    of 
love  and   blessing,  that  is   able,  in 
his  almightine.'^s,  to   do   exceeding 
abundantly  above  all,  far  beyond 
all  things,  that  we  ask  or  think — be- 
yond all  our  petitions  and  all  we  have  in 
mind.     Of  course  this  is  so,  if  we  may 
be   filled  with  all   the  fullness  of  Ciod'. 
Imaginative,  startling,  and  wild   pray- 
ers are  not  meant,  but  those  actual  pe- 
titions and  thoughts  which  accompany 
Christian  experience  and  are  the  out- 
growth of  the  teachings  of  (Jod's  word 
and  the  guidance  of  the  Holy  Spirit. 
Within  the  sphere  of  true  prayer  "  all 
things   are   possible   with  God."     His 
thoughts  are  as  far  above  our  thoughts 
as  the  heavens  are  above  the  earth  ('-'•• 
■ii:H-H).     And  thisability  in  the  Father 
is  according    to    the    power,   the 
Holy    Spirit,  that    worketh   efiectu- 
ally  III  us.     Elsewhere  in  this  Epistle 


Ch.  III.] 


EPHESIAXS 


167 


be  glory  in  the  church  ^by  Christ  Jesus 
throughout  all  ages,  world  without 
end.    Amen. 


church,  and  in  Christ  Jesus,  unto  all 
the  generations  of  the  eternal  ages- 
Amen. 


:  15  ;  1  Peter  2  :  5. 


Paul  refers  to  the  might,  the  energy  of 
the  indwelling  Spirit  (ver.  - ;  i  :  19  ;  2:4, 
o).  And  in  Col.  1  :  29  lie  speaks  from 
his  own  experience  of  Christ  working 
in  him  by  the  power  of  the  Spirit. 
Elsewhere  he  affirms  the  Spirit's  pres- 
ence in  prayer:  "The  Spirit  helpeth 
our  infirmities."  He  "  maketh  interces- 
sions for  us  with  groanings  that  cannot 
be  uttered  "  (Rom.  s  :  26,  27).  The  work- 
ing of  the  Spirit  within  us  is  limited  by 
human  infirmity;  but  the  answer  is 
limited  only  by  the  fullness  of  God. 
Such,  then,  is  the  limit  of  our  asking 
and  of  our  finite  conceptions,  and  such 
is  the  measure  of  God's  giving  and 
doing  for  us. 

21.  Unto  him  therefore  who  works 
within  us  both  to  will  and  to  do,  who 
prompts,  guides,  and  answers  our  pray- 
ers with  infinite  wisdom,  love,  and 
blessing,  be  glory,  rather,  the  glory, 
wliich  is  his  due  and  indeed  is  his  own. 
Let  this  be  in  the  church  by  Jesus 
Christ,  according  to  the  most  ap- 
proved text,  in  the  church  and  in  Jesus 
Christ,  manifested  externally  in  the 
former  and  internally  and  inherently 
in  the  latter.  Glory  redounds  to  God 
in  the  salvation,  worship,  lives,  and 
labors  of  Christ's  people,  and  in  Christ 
as  a  Saviour,  in  his  redemptive,  aton- 
ing, and  intercessory  work.  Christ  the 
head,  the  church  the  body,  or  as  else- 
where, he  is  the  Bridegroom  and  the 
church  the  bride.  The  glory  of  the  one 
is  the  glory  of  the  other,  and  both  unite 

in  glory  to  God  (John  17  :  4,  22  ;  Heb.  2  :  Il- 
ls ;    Rev.  5  :  9-13). 

And  let  this  glory  be  unceasing 
and  unending  throughout  all  ages, 
world  without  end.  This  is  an  in- 
tense expression  in  keeping  with  Paul's 
fervent  emotions.  Literally,  vnto  all 
the  generations  of  the  age  of  the  ages. 
This  is  equivalent  to,  to  all  eternity. 
He  views  one  vast  age  made  up  of  all 
the  generations  to  come,  the  sum  of  the 
ages  of  the  future.  Time  fades  away 
into  eternity.  God  and  his  glory  must 
be  of  infinite  duration,     (comp.  i  Tim.  i 

17:    Rom.    1  :  25  ;    2   Peter   3  :  18.)      The     WOrd 

generations  here  expresses  time    peri- 


ods rather  tlian  progeny.  Among  the 
Greeks  a  generation  occupied  a  space 
of  about  thirty-three  years;  in  Gen. 
1.5  :  16,  it  is  used  of  a  century,  and  in 
Luke  1  :  50,  Acts  15  :  21,  it  is" used  in- 
definitely. The  apostle  uses  human 
figures  of  what  we  know  in  time  to  ex- 
press the  idea  of  eternity.  And  this  at 
the  best  can  be  done  only  imperfectly. 
He  conceives  of  eternity  as  made  up  of 
ages,  and  these  of  generations,  like  the 
ages,  generations,  and  years  of  time. 
The  prayer  and  doxology  he  closes 
with  the  confirmatory  Amen.  So  it 
is  and  so  may  it  be,  a  common  response 
in  the  synagogue  and  in  Christian  as- 
semblies (1  Cor.  14  :  16).  A  fitting  close 
also  to  this  doctrinal  portion  of  the 
Epistle. 

Practical  Remarks. 
!  1.  What  a  price  of  suffering  and  im- 
I  prisonment  did  it  cost  Paul  for  exercising 
I  his  Gentile  apostleship  (ver.  1;  Acts  20  : 
I  20,21:  Eph.  6:  12  ;  2  Tim.  2  :  9). 
I  2.  The  Epistles  of  the  imprisonment 
:  testify  to  Paul's  faithfulness  as  a  steward 
!  while  a  prisoner.  Others,  also,  like  Bun- 
I  yan  in  his  "  Pilgrim's  Progress,"  have 
'  given  us  most  useful  prison  literature 
(ver.  1 :  Col.  4  :  16  ;  2  Tim.  1  :  8#). 

3.  It  is  well  to  know  to  what  God  has 
called  us,  so  as  to  acknowledge  his  grace 
and  fulfill  our  calling  (ver.  2-4  ;  Rom.  12  : 
7:  2  Tim.  4  :  5). 

4.  Revelation  has  been  progressive  from 
[  the  twilight  of  the  antediluvians,  througli 

the  dawn  and  shadowy  light  of  the  law 
and  prophecy  to  the  full  light  of  the 
gospel  (ver.  4,  5 ;  2  Tim.  1  :  10 ;  Heb.  10  : 

1). 

5.  Paul,  the  apostles,  and  apostolic  men , 
were  inspired  to  preach  and  make  known 
the  gospel  (ver.  5 ;  1  Cor.  2  :  13 ;  2  Peter 
3  :  15,  16). 

6.  The  fullness  of  God's  grace  is  mani- 
fested in  the  free  offers  to  all  equally  of 
the  only  salvation  possible  to  lost  men 
(ver.  6:2:8:  Rom.  10  :  12,  13). 

7.  The  Christian  minister  should  be  a 
converted    man,    and    made   a   minister 


168 


EPHESIANS 


[Ch.  IV. 


through  the  calling  and  the  grace  of  God 
(ver.  7  ;  Rom.  15  :  16  ;  Ileb.  5:4). 

8.  The  memory  of  our  sins  continues 
•with  us,  though  they  may  be  forgiven,  to 
humble  us  and  to  remind  us  of  the  great- 
ness of  our  salvation.  So  it  was  with  Paul, 
and  so  with  liunyan  and  John  Newton 
(ver.  8;  Rom.  7  :  Ji,  25). 

9.  Christ  is  the  sum  and  substance  of 
revelation  and  prophecy,  the  center  of 
divine  truth,  and  the  theme  of  good 
tidings  to  the  whole  race  (ver.  9  ;  Col.  2  : 
2,3;  Rom.  16:25-27). 

10.  Beyond  all  the  works  of  creation 
the  work  of  redemption  manifests  the 
wisdom  of  God  and  the  perfections  of  his 
character  (ver.  9,  10 :  Rom.  11  :  33). 

11.  God's  plan  of  salvation  through  faith, 
to  be  offered  graciously  to  all  men,  was 
embraced  in  his  purpose  from  eternity 
(ver.  11;  1:4, 11). 

12.  Access  to  God  through  Jesus  Christ 
by  faith  and  in  prayer  is  a  blessed  result 
of  redemption  and  a  present  reality  to 
the  Christian  (ver.  12;  2  :  18;  Heb.  4  : 
16). 

13.  When  Christians  suffer  for  Christ  and 
his  people,  it  should  not  be  a  matter  of 
disheartenment.  but  of  holy  pride  (ver. 
13;  Acts  5:  41;  James  1:2). 

14.  Kneeling  is  a  proper  posture  in 
prayer,  indicative  of  becoming  humility 
and  reverence.  It  is  to  be  regretted  that 
the  habit  of  kneeling  has  been  so  largely 
discontinued  in  public  worship  (ver.  14 ; 
2  Chron.  6  :  13  ;  Dan.  6  :  10 ;  Luke  22  :  41 : 
Acts  7:  60). 

15.  In  God's  name  of  Father  is  hidden 
the  entire  wealth  of  his  love  in  the  uni- 
verse tlirough  endless  ages ;  and  the  name, 
sons  of  God,  embraces  the  blessedness  of 
all  who  bear  his  image  (ver.  15 ;  John  3  : 
16:  Col.  1  :  1.5,20). 

16.  The  Christian  needs  to  be  daily 
strengthened  by  the  Spirit  and  by  con- 
stant supplies  of  grace  (ver.  16  ;  2  Cor.  4  : 
7,  16). 

17.  Our  hearts  should  be  the  dwelling- 
place  of  Christ,— the  Lord  of  our  intellect, 
the  Light  of  our  reas<in,  the  Master  of 
our  emotions  (ver.  17  ;  John  14  :  23  ;  1  Cor. 
6  :  19). 

18.  Christ's  indwelling  is  attended  with 
the  grace  of  love  pervading  the  soul  and 


ruling  the  life  (ver.  17,  18;  2  Cor.  5  :  14 ; 
Gal.  2  :  ^0). 

19.  The  being  rooted  and  grounded  in 
love  is  necessary  to  a  corresponding  com- 
prehension of  Divine  love  (ver.  18, 19;  1 
John  4  :  16). 

20.  The  inflowing  of  the  fullness  of  God 
into  our  souls  will  correspond  with  our 
knowledge  of  Christ's  love  (ver.  19;  John 
15  :  9,  10). 

21.  Not  only  our  justification,  but  our 
sanctitication  also  is  by  faith  (ver.  17-19; 
2  Cor.  5:7;  2  The.ss.  2  :"l3). 

22.  Since  God's  love  is  unlimitable,  and 
his  power  to  do  for  us  is  unspeakable  and 
even  unthinkable,  his  praise  should  be 
boundless  and  unending  (ver.  20, 21 ;  Rev. 
4  :  10,  11). 

CHAPTER  IV. 

The  first  three  chapters  have  been 
mainly  doctrinal,  the  theme  being,  the 
church  in  its  unity.  Gentiles  and  Jews 
are  on  equal  footing — the  glory  and 
body  of  Christ.  The  last  three  chap- 
ters are  mainly  hortatory  and  practi- 
cal, in  which  the  apostle  enforced,  es- 
pecially upon  Gentile  believers,  the 
duty  of  making  this  unity  and  equal- 
ity a  reality,  by  a  beconiing  life  and  a 
warfare  against  the  spiritual  powers  of 
darkness. 

In  this  chapter  he  exhorts  them  to 
walk  worthy  of  their  calling  (ver.  i,  2)^ 
and  preserve  their  Christian  unity  by 
using  the  grace  and  gifts  bestowed  on 
each  for  the  healthful  and  vigorous 
growth  of  the  whole  body  (ver.  s-ie),  by 
no  longer  walking  after  the  manner  of 
Gentiles  (ver.  n-24),  but  by  moral,  Christ- 
like conduct,  instead  of  a  vicious  Gen- 
tile life  (ver.  25-32). 

1-16.     Exhortation     to    walk 

WORTHY  OF  THP:IR  CALLING  AND  TO 
PRESERVE  THE   UNITY  OF  THE  SPIRIT 

IN  THE  BOND  OF  PEACE.  lu  the  di- 
vine unity  of  the  church  there  is  a  di- 
versity of  gifts  and  works  which  is 
suggested  by  the  prophetic  words  of 
thesi.xty-eighth  Psalm,  and  which  gifts 
are  enjoyed  by  apostles,  prophets,  pas- 
tors, and  teachers.  These  are  intended 
for  the  perfecting  of  the  saints  and 
their  growth  into  Christ  and  in  love. 

1.  I  therefore,  in  view  of  your 
privileges  as  Gentile  believers  (3  :  1.  o- 


Ch.  IV.] 


EPHESIAXS 


169 


Exhortations  to  unity  and  to  loalk  according 
to  the  grace  given  them. 

4  I  THEREFORE,  nhe  prisoner  of 
the  Lord,  beseech  you  that  ye  f\valk 
worthy  of  the  vocation  wherewith  ye 

2  are  called,  swith  all  lowliness  and 
meekness,  with  longsufferiiig, ''  forbear- 

3  ingone  another  in  love  ;  endeavouring 
to  keep  the  unity  of  the  Spirit  'in  the 


4     I  THEREFORE,  the  prisoner  in  the 
Lord,  exhort  you  to  walk  worthy  of  the 

2  calling  with  which  ye  were  called,  with 
all  humility  and  meekness,  with  long- 
suffering,  bearing  with  one  another  in 

3  love ;  earnestly  endeavoring  to  keep 
the  unity  of  the  Spirit  in  the  bond  of 


e  3  :  1 ;  Philemon  1:9.  /  Col.  1  :  10  ;  1  Thess.  2  :  12  ;  Titus  2  :  10.  g  Gal.  5  :  22  ;  Col.  3  : 

ft  See  refs.  1  Cor.  13  :  7.  i  Col.  3  :  U,  15. 


12),  the  prisoner  of,  rather,  in,  the 
Lord,  spiritually  united  to  Christ  and 
his  cause,  beseech,  or,  better,  exhort, 
you.  Paul  resumes  the  words  of  .self- 
description  which  began  the  preceding 
chapter,  thus  connecting  the  thought 
with  the  two  preceding  chapters  and  at 
tlie  same  time  giving  solemnity  and 
force  to  his  exhortation.  He  identifies 
himself  with  Chri.st.  Compare,  "  In- 
asmuch as  ye  did  it  unto  one  of  tlie 
least  of  these  my  brethren,  ye  did  it  un- 
to me  "  (Matt.  25 '  40).  "  Saul,  Saul,  why 
persecutest  thou  me"  (-^t^^ts  9  .-  4).  The 
verb  exhort  is  emphatic  and  denotes 
here  a  fervent  appeal  bordering  on  en- 
treaty. It  is  the  same  word  as  that 
used  in  Rom.  12  : 1  in  a  similar  connec- 
tion. As  there,  so  here,  the  practical 
portion  of  the  Epistle  begins  with  this 
word. 

That  ye  Avalk,  conduct  yourselves, 
worthy  (2  :  2,  10)  of  the  vocation, 
or,  the  calling,  wherewith  ye  are 
called,  better,  wif/i  which  ye  icere 
called,  at  your  conversion,  when  ye 
heard  and  believed.  (Comp.  1  .  is;  puii. 
1  :  27;  Col.  1 :  10.)  The  Calling  was  the 
divine  invitation  to  embrace  salvation 
which  was  made  through  the  preaching 
of  the  gospel.  The  fact  that  God  in  his 
grace  had  given  tliem  this  call  was  a 
motive  not  merely  for  accepting  it,  but 
for  living  in  a  Avay  worthy  of  its  privi- 
leges and  blessings.  A  becoming  life  is 
here  the  important  thing.  This  exhor- 
tation is  a  fitting  introduction  to  all  the 
exhortations  that  follow  throughout  the 
remainder  of  the  Epistle. 

2.  The  Christian  walk  is  defined. 
The  disposition  and  temper  of  mind 
which  attends  it.  With  all  lowli- 
ness, a  sincere  and  unselfi.sh  humility 
(Acts  20  :  19),  a  feeling  of  constant  de- 
pendence on  God  and  of  unworthiness 
as  a  sinner  in  his  sight.    The  word  is 


almost  peculiar  to  the  Xew  Testament, 
with  the  idea  of  having  a  humble  es- 
timate of  one's  self  and  a  deep  sense 
of  moral  littleness.  (Comp.  Trench, 
"N.  T.  Syn.,"  gXLIl.)  Notice  it  is 
all  lowliness.  It  is  to  be  full,  free,  and 
unrestricted  in  its  possession  and  its 
exercise.  So  also,  this  force  of  all  ex- 
tends to  meekness,  which  is  a  gentle 
submission  to  the  divine  will  under 
trials  and  provocations.  "The  meek 
man  thinks  as  little  of  personal  claims 
as  the  humble  man  of  his  personal 
merits.  He  is  willing  to  give  place  to 
others  where  higher  interests  will  not 
sutler,  content  to  take  the  lowest  room 
and  to  be  in  men's  eyes  of  no  account" 
(FiNDLEY).  Humility  prepares  the 
way  for  meekness,  and  as  a  Christian 
grace  the  latter  cannot  exist  without 

the  former  (Gal.  6  :  l  ;    l  Peter  3  :  15). 

The    thought    of   walking    worthily 
continues;  that  he  walk  with  long- 
sutfering,    with     that     self-restraint 
which  is  slow  to  retaliate  for  a  wrong, 
slow  to  avenge  an   injury.     It  is  op- 
posed to  impatience  in  general.     Walk 
al.so,  forbearing  one  another  with 
equanimity,  without  any  spirit   of  re- 
sentfulness,  in   love,  the  atmosphere, 
as  it  were,  in  which  ye  live  and  act. 
They  would  have  occasions  for  the  ex- 
ercise of  mutual  forbearance,  but  love 
I  would  make  tlie  burdens  light.     Love 
j  would    ensure     Christian     unity    and 
make  a  worthy  walk  an  easy  and  de- 
lightsome exercise,     (comp.   Coi.   3  :  u. ) 
"Above  all    these,"   humility,   meek- 
j  ness,  long-su tiering,  etc.,  "  put  on  love, 
';  which  is  the  nond  of  perfectness." 
i      3.  And  walk  (ver.  i)   Endeavour- 
ing, giving  diligence,  to    keep   the 
unity    of  the    Spirit,  that  oneness 
which  belongs  to  the  Holy  Spirit,  and 
is    effected     and     maintained    by    the 
Spirit.     The    unity    which    the  ^Holy 


170 


EPHESIANS 


[Ch.  IV. 


4  bond  of  peace.    ^  There  is  one  body, 
and  'one  Spirit,  even  as  ye  are  called 

5  ill  one  "■  liDpe  of  your  calling;    °one 
0  Lord,  "one  faith,  Pone  baptism,  Qoue 

God  and  Kallier  of  all,  '■who  is  above 
all,  and  through  all,  and  «in  you  all. 


4  peace.     There  is  one    body,  and  one 
Spirit,  as  also  ye  were  called  in  one 

5  hope  of  your  calling;   one  Loid,  one 

6  faith,  one  baptism,  one  God  and  Father 
of  all,  who  is  over  all,  and  through  all. 


&  1  :  23 ;  Rom.  12  :  5.  f  1  Cor.  12  :  4-U.  to  1  :  18.  n\  Cor.  8  :  6. 

0  Ver.  13  ;  Rom.  3  :  30 ;  Titus  1:4;  Jude  3.  p  Matt.  28  :  19 ;  1  Cor.  12  :  13  ;  Gal.  3  :  27,  : 

q  Mai.  2  :  10  ;  1  Cor.  8:6.  r\  Chron.  29  :  11,  12.  e  Exod.  25  :  8. 


Spirit  had  originated  among  them  as  a 
regenerated  com  in  unity  they  were  to 
endeavor  earnestly  to  keep  in  the 
bond  of  peace.  Peace  is  that  of 
which  the  boiul  consists;  it  binds  the 
mcnihers  of  Christ's  body,  be  tliey  Jew 
or  Gentile,  together  one  with  another. 
It  is  the  result  and  manifestation  of  the 
inner  unity  which  is  wrought  out  by 
the  indwelling  [Spirit.  Comjjare,  Christ 
"is  our  peace  "   {'^  ■  i-* :  J"''"  '+  :  '^'>). 

4.  This  and  the  two  following  verses 
corroborate,  enforce,  and  give  a  reason 
f(»r  keeping  the  unity  of  the  Spirit  (ver. 
:<).  Seven  elements  of  unity  are  enu- 
merated, any  one  of  which  was  suffi- 
cient to  enforce  the  unity  of  believers, 
but  together  afford  reasons  overwhelm- 
ing. The  first  three  are  united  in  their 
ciillitig  through  the  Spirit  into  God's 
kingdom,  or,  moi-e  strictly,  into  the 
body  of  Christ.  The  second  three  are 
united  in  the  seventh,  God  and  Fathei-, 
who  in  a  three-fold  relation  unites  all 
the  elements  that  precede.  There  is 
one  body,  or,  abruptly  and  emphat- 
ically, one  body  of  believers.  One  is 
emphatic  .seven  times  in  these  three 
verses.  For  a  head  to  have  two  bodies 
would  l)e  a  monstrosity.  One  spiritual 
organism  and  one  vital  union  with 
Christ  was  self-evident.  They  were 
one  in  their  connection  with  Christ. 
One  Spirit,  who  regenerates  and  per- 
vades all  believers  and  unites  them  in 
the  one  body.  Even  as  ye  are 
called,  better,  crm  un  ye  <(ho  were 
called,  by  the  Spirit  and  word  ("^e  "bove 
iind  1  :  iH),  ill  one  hope  of  your 
callins:,  in  that  one  hope  that  per- 
vades Christ's  kingdom  and  pertains  to 
the  calling  of  believers,  encouraging 
tiiem  with  the  ])rospect  of  accomplish- 
ing and  attaining  tliat  for  which  they 
had  been  called.  This  e.\ercise  of  one 
hope  would  give  a  unity  of  energy, 
purpose,  and  fellowship.  "The  Spirit 
js  the  earnest,  and  therefore  (lie  hope  of 


1  the  inheritance  is  joined  to  his  name" 

!  (Bengel). 

j  5.  One  Lord,  our  Supreme  Head, 
one  faith,  exercised  in  him,  one 
baptism,  expressing  our  relation  and 
our  allegiance  to  him.  The  arrange- 
ment is  entirely  natural.  He  is  our 
Prophet,  Priest,  and  King.  Faith  in 
him  is  the  connecting  link,  or  rather, 
the  medium  bj'  or  through  which  the 
believer  is  brought  into  living  union 
with  Christ  the  Lord.  Baptism  is  the 
rite  by  which  faith  is  publicly  con- 
fessed, and  oneness  with  Christ  is  sym- 
bolized in  his  burial  and  resurrection. 
Of  the  two  ordinances  of  the  church, 
baptism  and  the  Lord's  Supper,  bap- 
ti.sm  alone  is  named,  because  it  is 
the  initiatory  rite  into  the  Christian 
church,  one  not  to  l»e  repeated,  a  pro- 
fession of  one's  faith  in  the  dying  and 
risen  Lord  and  of  deadness  to  the  world 
and  of  a  new  life  of  obedience  to  him. 
The  ob.servance  of  the  Lord's  Supper 
is  really  involved  in  the  obedience, 
service,  and  holy  life  symbolized  in 
baptism.  Translating  instead  of  trans- 
ferring the  word,  it  is  o)ie  immersion. 
While  baptism  is  immersion,  there 
may  be  many  immersions  that  are  not 
Christ's  baptism.  Only  one  can  be 
such.  It  must  be  in  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy 
Spirit,  and  upon  a  profession  of  faith 
in  Christ.  All  modes  seem  to  be  shut 
ofi'.  Any  change  in  form,  or  any  sub- 
stitution of  sprinkling  or  pouring 
would  seem  to  be  at  variance  with  the 
oneness  of  the  rite  and  of  its  sj^mbolical 
imjK)rt.  It  is  quite  certain  that  the 
ai)t»stle  had  no  other  conception  of  bap- 
tism, either  litt-rally  or  figuratively, 
when  he  wrote  these  words. 

(».  Now  comes  the  last  of  the  unities, 
tlie  climax  and  the  supreme  exenipli- 
tirntion  of  them  all.  The  one  UoA 
and  I'ather  of  all  true  believers, 
who    is    above,    orer,    all,    ruling 


Ch.  IV.] 


EPHESIANS 


171 


7  But  *  unto  every  one  of  us  is  given 
grace  according  to  the  measure  of  the 

8  gift  of  Christ.  Wherefore  he  saith, 
When  he  ascended  up  on  high,  "he 
led  captivity  captive,  »and  gave  gifts 


7  and  in  all.    But  to  each  one  of  us  the 
grace  was  given  according  to  the  meas- 

8  ure  of  the  gift  of  Christ.    Wherefore 
he  says, 

Having  ascended  on  high, 
He  led  captivity  captive. 
And  gave  gifts  to  men. 


:  refs.  Matt.  25  :  15. 


«  Judges  5:12;  Col.  2  :  15. 


X  Luke  24  :  49  ,  Acts  2 


as  absolute,   supreme,   through   all, 

working  through  them  by  the  Son, 
and  in  all  (omitting  you  according 
to  the  best  text),  by  the  indwelling  of 

his  Spirit,       (Comp.  Rom.  9:5;    11  :  .36. )       As 

Paul  is  enforcing  the  unity  of  believers 
in  this  pas.sage  (ver.  1-6),  so  this  verse 
is  most  naturally  limited  to  believers, 
though  in  a  more  general  sense  he  bears 
these  relations  to  all  men.  The  con- 
nection also  shows  that  all  is  to  be 
understood  of  believ^ers.  There  is  also 
an  implied  reference  to  the  Trinity,  as 
explained  above.  Some,  however,  ob- 
ject to  such  a  reference.  But  aside 
from  this,  the  three  persons  of  the 
Trinity  distinctly  appear  in  these 
verses :  the  Spirit  in  ver.  4,  the  Sou  in 
ver.  5,  and  the  Father  in  ver.  6. 

7.  To  this  objective  unity  Paul  con- 
trasts their  sul)jective  diversity.  All 
l)elievers  are  one  body,  have  one  Lord, 
are  filled  with  one  Spirit,  and  are  under 
one  Father,  one  calling,  one  hope,  one 
faith,  and  one  baptism,  but  with  a  va- 
riety of  gifts  variously  distributed  (ver. 
11),  but  all  so  harmoniously  united  as 
to  exhibit  their  present  and  ultimate 
unity  (ver.  13,  16).  But  unto  every 
one  of  us,  each  one,  individually,  no 
one  passed  over,  no  one  overlooked. 
Is,  rather,  ^vas,  given,  prospectively 
and  in  the  divine  plan  at  Christ's  exal- 
tation (ver.  8),  and  to  each  believer  at 
his  conversion.  Was  given  grace,  the 
energizing  favor  of  God  manifested  in 
gifts,  qualifying  the  recipients  for  their 
respective  offices  and  work,  accord- 
ing to  the  measure  of  the  gift  of 
Christ,  in  the  proportion  and  degree 
he  freely  bestows.  "  The  rule  is  not 
our  merit,  or  our  previous  capacity, 
nor  our  asking,  but  his  own  good  pleas- 
ure "  (  Hodge ).  (Comp.  Rom.  12  :  3-8;  1 
Cor.  12  :  4  ;    1  Peter  4  :  10,  11  ;    John  3  :  34. ) 

8.  To  illustrate  this  bestowment  of 
grace  and  this  measure  of  the  gift  of 
Christ,  the  apostle  quotes  Ps.  68  :  IS, 
and  weaves  it  into  his  argument.  This 
psalm  appears  to  be  a  triumphal  song, 


occasioned  by  some  signal  victory  or 
by  setting  up  and  observing  the  wor- 
ship of  God.  Its  lan<;uage  accords  well 
with  the  days  of  David,  such  as  the 
capture  of  Jerusalem  from  the  Jebu- 
sites,  and  the  bringing  up  of  the  ark 
of  the  Lord  to  Jerusalem  some  time 
after  (2  Sum.  5  :  6-10 ;  6  :  12 17).  The  vcrsc 
quoted  celebrates  the  Lord's  entry  into 
Jerusalem.  In  the  original  it  reads : 
"  Thou  hast  ascended  on  high,  thou 
hast  led  captivity  captive,  thou  hast 
received  gifts  among  men."  In  a  free 
quotation  the  apostle  confirms  what  he 
says,  and  using  the  third  person  for  the 
second,  wherefore  he,  that  is,  God, 
saith.  When  he  ascended  up  on 
high,  he  led  captivity  captive.  The 
apostle  also  uses  the  verb  gave  in  place 
of  the  original,  receive :  and  gave  gifts 
unto  men.  In  his  free  rendering  he 
explains  and  fills  out  its  meaning.  He 
received  in  order  to  distribute  among 
men.  This  was  true  of  David  as  a  type, 
and  more  so  of  Christ  as  antitype.  That 
this  receiving  extended  to  a  further 
giving  accords  with  the  views  of  Jewish 
interpreters.  The  Targum,  or  Chaldee 
Paraphrase,  renders,  "  Thou  hast  g'^^;6/^ 
to  them  gifts,  even  to  the  sons  of  men." 
The  psalm  may  be  regarded  as  Messi- 
anic. The  apostle  quotes  it  as  inspired, 
and  refers  the  words  to  the  Messiah. 
Primarily  it  refers  to  some  triumphal 
event  on  Mt.  Zion,  but  it  found  its 
higher  and  fuller  realization  in  the  as- 
cension and  exaltation  of  our  Lord. 
Departing  from  the  letter,  it  unfolds 
the  spirit  of  the  prophetic  words:  "To 
receive  gifts  on  the  one  hand  and  bestow 
gifts  on  the  other  are  correlative  ideas 
and  expressions,  so  that  Paul  in  apply- 
ing this  description  of  a  theocratic  tri- 
umph to  the  conquests  of  our  Saviour, 
substitutes  one  of  the  expressions  for  the 
other"  (J.  A.  Alexander  on  the 
Psalms). 

Led  captivity,  the  captured,  the  ene- 
mies of  Christ ;  such  as  Satan,  sin,  and 
death.      Gave  gifts   unto   men  (ver.  7), 


172 


EPHESIANS 


[Ch.  1Y. 


9  unto  men.  jNow  that  he  ascended, 
what  is  it  but  that  he  also  descended 
first  into  the  lower  parts  of  the  earth? 

10  He  that  descended  is  tlie  same  also 
»that  ascended  up  far  above  all  heav- 
ens, that  he  might  fill  all  things. 


9     Now  the  word,  a.scended,  what  does 
it  mean   but  that  he  also  descended 

10  into  the  lower  parts  of  the  earth  ?  The 
one  who  descended,  he  is  also  the  one 
who  ascended  far  alxjve  all  the  heav- 

11  ens,  that  he  might  fill  all  things.    And 


y  John  3  :  l.{ ,  6  :  33, 


z  1  :  20-23  ;  Acts  1  :  9,  11  ;  Heb.  7  :  26  ;  8  :  1. 


ffiving  the  Holy  Spirit,  and  the  gifts  of 
the  Spirit,  especially  those  endowments 
of  the  Spirit  which  fitted  men  for  im- 
portant positions  and  work,  such  as 
apostk'S,  prophets,  etc.  (vcr.  ii).  Thus 
Saul  of  Tarsus  was  captured  and  given 
as  an  apostle  to  the  (ientiles. 

9.  This  verse  and  the  next  are  not 
to  he  regarded  as  parenthetical,  but  a 
connected  exposition  and  application 
of  the  Scripture  just  quoted.  This  de- 
liverance of  captive  and  this  bestow- 
nient  of  gifts  is  a  divine  work.  And  in 
accomplishing  it  our  Lord's  ascension 
to  heaven  implies  his  previous  descent, 
in  his  incarnate  condition,  to  his  ex- 
treme humiliation  of  suffering,  death, 
and  the  grave.  And  this  same  one 
who  submitted  to  this  voluntary  hu- 
miliation has  been  exalted  to  the  high- 
est glory  in  order  that  he  might  fill 
all  things  with  his  power  and  l)lessing, 
in  the  exercise  of  which  he  gave  apos- 
tles, etc.  (vor.  11).  Now  that  he, 
more  exactly,  yair  the  word,  or  state- 
ment, asceiided,  what  is  it  ?  What 
does  it  mean  or  imply,  but  that  he 
also  descended?  The  word  first 
is  omitted  from  the  best  text.  As- 
cending does  not  imply  a  previous 
descending  of  a  mere  man,  as  in  the 
cases  of  Enoch  and  Elijah,  who  had 
already  ascended  without  a  previous 
descent.  But  it  might  be  implied  of  an 
angel,  as  of  the  one  who  appeared  to 
Manoah  and  "ascended  in  tiic  Hame  of 
the  altar"  (-'u'l?-  is  :  -'o).  Much  more 
does  the  ascending  of  Christ,  the  tri- 
umphant Lord,  imply  his  previous 
descent,  (coi.ip.  .roim  6  :  as.  51.)  And  this 
descent  was  into  the  lower  parts  of 
the  earth,  an  expression  descriptive 
of  his  infinite  humiliation.  By  some 
it  has  been  understood  as  the  lower 
regions,  lower  than  the  heavens, 
namely,  the  earth,  with  a  reference  to 
the  incarnation  only.  The  phrase 
appears  to  be  used  of  the  earth  in  Isa. 
44  :  23.  Both  Winer  and  Thaver 
("N.  T.  fireek  Lex.")  understand  the 
contrast  here  to  be  between  the  heavens' 


and  the  earth,  "  the  lower  parts  of  the 
universe  which  the  earth  constitutes." 
This  is  also  the  view  of  Beza,  Calvin, 
Hodge,  and  others.  But  most  of  the 
ancients,  and  among  the  moderns, 
Bengel,  Olshausen,  Meyer,  Alfoid, 
EUicott,  and  others,  take  the  phrase  to 
mean  Hades,  the  unseen  or  underworld, 
the  abode  of  departed  spirits.  This 
seems  to  be  its  meaning  in  Ps.  63  :  9. 
This  also  seems  to  be  a  better  contrast 
than  earth  to  the  phrase,  "far  above 
all  the  heavens"  of  next  verse.  (Comp. 
Matt.  11  :  23.)  The  addition,  "that  he 
might  fill  all  things"  (next  verse),  ac- 
cords also  better  ■with  the  extreme  con- 
trast of  this  view.  While,  therefore, 
l)0th  views  are  grammatical,  and  both 
express  truths,  the  latter,  upon  the 
whole,  seems  preferable.  "  The  greater 
the  descent  the  greater  the  ascent,  and 
if  (he  caplicity  consisted  of  Satan  and 
his  powers,  the  warfare  in  which  they 
were  taken  captive  would  most  natu- 
rally be  contemplated  in  all  its  extent, 
as  reaching  to  their  hal)itation  itself" 
(Alford).  Notice  that  this  verse  is  a 
question  requiring  an  affirmative  an- 
swer, and  equivalent  to  an  emphatic 
affirmative  statement. 

10.  An  emphatic  conclusion.  Such 
being  the  fact  of  his  descending  into 
the  lowest  humiliation,  it  is  also  a  fact 
he  that  descended  is  the  same 
also;  he  himself  is  the  one  irho  a /so 
ascended,  he  it  was  and  no  other  who 
ascended  far  above  all  the  heavens 
into  the  highest  conceivable  exalta- 
tion. Comp.  Heb.  4:14:  "We  have 
a  great  high  priest  who  is  passed 
through  the  heavens."  Also  Heb.  7  : 
26  :  "  For  such  a  high  priest  became  us 
.  .  .  made  higher  than  the  heavens." 
The  plural  hearens  isa  Hebrew  concep- 
tion and  is  common  in  the  New  Testa- 
ment, but  not  in  classic  Greek,  it 
probably  originated  in  such  language 
as  that  in  Dent.  10  :  14  :  "  Behold,  unto 
the  Lord  belongeth  the  heaven,  and  the 
heaven  of  heavens."  Solomon,  in  his 
prayer,  uses  the  same  expression  (1  Kings 


Ch.  IV.] 


EPiiE81AN8 


173 


11     a  And  he  gave  some,  apostles;  and 
some,  prophets;  and  some,  *> evangel- 


he  gave   some   as   apostles,  some   as 
prophets,  some  as  evangelists,  some  as 


3 :  27).  Tlie  rabbis  speak  of  two  heavens 
and  of  seven  heavens,  and  Paul  of  the 
third  heaven  in  2  Cor.  12  :  2.  It  ap- 
pears to  be  a  superhitive  expression 
here,  including  all  the  regions  and 
spheres  of  the  upper  unseen  world.  In 
regard  to  our  Lord's  exaltation,  com- 
pare 1  ;  20,  22 ;  Matt.  28  :  18 ;  Phil.  2  : 
10, 11. 

The  purpose  of  his  descending  and 
ascending  was  that  he  might  fill  all 
things  with  his  presence,  power,  do- 
minion, and  glory.  Tlie  omnipresence 
of  Christ  and  the  universality  of  his 
influence  and  workings  are  implied. 
All  things  are  to  be  subjected  to  him 
(1  Cor.  15  :  25-28).  Evcry  kuce  shall  bow 
and  every  tongue  confess  of  beings  in 
heaven,  of  beings  on  earth,  and  of 
beings  under  the  earth,  that  Jesus 
Christ  is  Lord  (Pi'ii-  2  :  10.  11).  It  is  not 
meant  that  in  his  body  and  human 
nature  he  is  everywhere  present,  but 
by  his  divine  Spirit.  "Christ  is  per- 
fect God,  and  perfect,  glorified  man  ; 
as  the  former  he  is  present  everyivhere, 
as  the  latter  he  can  be  present  any- 
wherc"  (Ellicott).  While  Christ's 
universal  presence,  power,  and  domain 
are  indicated,  yet  doubtless  the  leading 
thouglit  of  the  apostle  had  reference  to 
his  tilling  all  connected  with  his  body, 
the  church,  with  all  necessary  gifts  and 
graces  through  living  union  with  him- 
self and  the  presence  and  working  of 

the   Holy  Spirit    (Matt.  28  :  20;    Jolm    U:  16- 

20).  Paul  states  a  simple  fiict,  without 
enlargement,  preparatory  to  what  fol- 
lows. 

11.  And  he,  emphatic.  And  he  it 
is,  the  once  deeply  humiliated  but  now 
highly  exalted  Jesus,  the  king  Mes- 
siah, the  Lord  over  all,  he  it  is  who 
gave  as  his  ascension  and  exaltation 
gifts.  The  word  gave  here  cannot  mean 
appoint,  for  the  idea  of  gifts  runs 
through  the  whole  passage  :  "to  every 
one  of  us  is  grace  given  "  (ver.  7),  "  gave 
gifts  unto  men"  (ver.  8).  Through  the 
intervening  verses  the  thought  of  ver. 
7  is  resumed,  in  which  grace  is  spoken 
of  as  given  "  according  to  the  measure 
of  the  gift  of  Christ."  This  same 
Christ  gave  through  the  Holy  Spirit; 


who  is  in  union  with  him  and  acts  for 
him  among  his  people  (1  Cor.  12  :  s-ii ; 
Acts  2  : 4;  13  ;  2).  The  apostle  here  does 
not  refer  to  oflicers  of  the  church,  Init 
to  the  gifts,  the  endowments  fitting  per- 
sons for  exercising  certain  functions 
and  callings  in  the  congregation  of  be- 
lievers. The  gifts  may  also  include  the 
men.  "The  terms  adopted  by  St.  Paul 
do  not  mark  distinct  orders  or  grades 
of  ministerial  character  and  authority 
in  the  Christian  church,  so  that  the 
class  designated  by  one  appellation  is 
necessarily  dilierent  from  that  desig- 
nated by  one  of  the  others.  It  is  cer- 
tain that  an  apostle  may  have  been 
also  any  one  or  all  of  the  other  named 
functionaries;  and  any  one  of  the 
others  may  have  combined  the  qualifi- 
cations and  officers  of  the  rest.  Neither 
parity  nor  diversity  of  ministerial 
grades  can  be  predicated  of  this  text  " 
(Turner). 

Some  men  to  be  apostles.  In  the 
distribution  of  gracious  gifts  he  en- 
dowed some  as  apostles.  Both  here 
and  in  1  Cor.  12  :  28,  29  apostolic  gifts 
and  men  are  put  first.  As  officers,  the 
apostles  were  inspired  men,  endowed 
with  miraculous  gifts,  directly  commis- 
sioned by  Christ  himself,  and  witnesses 
of  his  resurrection.  (See  ou  oai.  i  :  i.) 
They  could  therefore  have  no  succes- 
sors ;  they  were  not  to  be  permanent 
church  officers,  and  cannot  be  repre- 
sented by  diocesan  or  any  other  bish- 
ops. And  some  men  to  be  proph- 
ets, inspired  men,  ranking  in  endow- 
ments next  to  the  apostles.  Except  in 
Luke  11  :  49,  Avherever  the  two  words 
occur  together  in  the  New  Testament, 
prophets  are  placed  second.  Prophets 
were  not  merely  nor  mostly  the  pre- 
dicters  of  future  events,  but  also  the  in- 
spired teachers  and  proclaimers  of  God's 
revealed  will.  Like  apostles,  thej-  ap- 
pear to  have  been  confined  to  the 
foundation  period  of  Christianity.  (See 
on  2: 20.)  And  some  mcu  to  bc  evan- 
gelists,  the  announcer  of  good  tidings. 
This  name  occurs  three  times  in  the 

New   Testament    (Acts  21   :  S;    2   Tim.  4:5. 

and  in  this  passage).  They  appear  to 
have    been    simply   preachers    of  the 


174 


EPHESlANS 


[Ch.  IV. 


ists;  aud  some,  =  pastors  and  teachers  ;  '  12  pastors  and  teachers  ;  unto  the  perfect- 
12  ''  for  the  perfecting:  of  the  saints,  for  the  |       ing  of  the  saints  for  the  work  of  min- 


work  of  the  ministry,  for  the  edifying  ; 


tration,   for  the  building  up  of  the 


13  of  e  the  bod  V  of  Christ:  till  we  all  come  '  13  body  of  Christ;  until  we  all  attain  to 


in  the  unity  of  the  faith,  and  of  the 

knowledge  "of  the  Son  of  God,  unto  a 

perfect  man,  unto  the  measure  of  the 

14  stature  of  the  fulness  of  Christ:  that 


the    unity   of   the    faith    and    of    the 
knowledge  of  tlie  Son  of  God,  to  a  ma- 
ture man,  to  tlie  measure  of  the  stature 
14  of  the  fullness  of  Christ ;  that  we  may 


c  Jer.  3  :  15 ;  John  21  :  15-17. 


c  1  :23;  Col.  1  :  24. 


gospel,  or  missionaries,  without  charge  i 
of  any  particular  church.     ( see  discussion  I 
on  Acts  21  :  s  )     A  lid   somc  lucn  to  be 
pastors  and  teachers.    These  two  \ 
coincide  and  unite  in  one  class.     They 
were  endowed  to  pastor  or  shepherd  (for  ' 
that  is  the  meaning  of  the  word),  and  ' 
also    to   teach   or  instruct    the    Hock.  I 
They  appear  to  designate  the  same  per- 
sons as  bisliops  (overseers)    or  elders, 
(Sec  on  Acts  20  :  17,  28  )      In    1   Tiiii.   .3  :  2  it 
is   required  of  the  bishop   that   he  be 
"apt  to  teach."     On  the  pastoral  side 
of  the  ministry  see  John  21  :  16,  "Shep- 
herd my  sheep"  (i  Peter  5  :  1-4).    On  the 
teaching  side,  see  2  Tim.  2  :  24,  "Apt 
to  teach." 

It  does  not  appear  from  this  passage 
that  Paul  intended  to  indicate  ditierent 
orders  in  tiie  Christian  ministry,  l)ut 
the  variety  of  gifts  with  which  men 
were  endowed  for  developing  the  char- 
acter and  service  of  the  saints  (next 
verse).  Evangelists,  pastors,  and  teach- 
ers, with  their  endowments  and  func- 
tions, still  remain. 

12.  For  the  perfectiii§f  of  the 
saints.  Christ  has  given  these  men 
their  various  endowments  ?/v7//  a  vieir 
to  the  full  furnishing,  or,  the  perfect 
eqidpiiient  0/  the  saints,  for  the  work 
of  the  ministry,  that  is,  of  vrinisf ra- 
tion, or,  service.  Christian  service  is  here 
meant,  but  it  must  not  l>e  limited  to  the 
functional  and  official  work  of  the 
Christian  ministry.  It  more  naturally 
applies  to  all  forms  of  Christian  service 
in  promoting  the  cause  of  Christ  among 
men.  It  accords  also  with  the  indi- 
vidual i<lca  running  through  ver.  7  and 
1(J.  Compare  the  same  use  of  the  word 
in  1  Cor.  12  :  rt,  where  it  means  'iiiiiiis- 
tration,  or,  service.  For  the  edifyinj;, 
the  building  up,  of  the  body  of 
Christ.  This  is  to  be  connected  with 
the  ivork  of  service  just  mentioned. 
Kach  truel»eliever  in  hisown  s|)hereand 
according  to  his  own  gifts  and  ability, 
will  help  "build  up"  the  Lord's  body. 


gathering  in  new  members  through 
godly  example,  word,  and  work.  The 
design  of  Christ's  various  gifts  is  to 
qualify  men  for  service  in  building  up 
his  church. 

13.  "The  perfecting  of  the  saints" 
(\''r.  12)  is  the  central  point  of  ver.  7-16. 
Toward  it  what  precedes  looks  forward, 
what  follows  looks  backwaril.  The 
gifts  and  endowments  of  men  for  their 
various  positions  in  the  body  of  i)eliev- 
ers  has  tliis  in  view.  In  this  verse  we 
have  the  limit  of,  or  the  period  during 
which  these  gifts  are  to  be  used,  till 
we  all  come  ;  and  the  final  goal,  at- 
taining a  full-grown  manhood  on  the 
one  hand,  and  thus  avoiding  being 
children  on  the  other  (ver.  u).  Tilt  we 
all,  Jews  and  Gentiles,  individually 
and  collectively,  come,  or,  attain,  nnfo 
the  unity,  the  oneness,  of  the  faith 

I  in,  and  of  the  knowledge  of  the 
Son  of  Ciod,  etc.— the  final  goal. 
The   "oneness  of  the  faith"   here,  as 

:  well  as  the  "one  faith  "  of  ver.  5,  is  the 
contiding  trust,  the  living  faith  from 
tiie  heart  of  all  Christians  in  the  Son 
of  God.  Tills  involves  acceptance  of 
Christ  as  a  Saviour  and  of  the  gospel. 

(  Conip.  Rom   3  :  29,  .SO  :  G:il    2  :  20  )      The  knOlvl- 

\  edge  is  the  true,  spiritual  knowledge  of 
Christ  as  apprehended  by  faith  and 
learned  by  experience.     (See  ou  i  :  it.) 

This  spiritual  condition  of  fsiith    in 
and   knowledge  of  the  Son  of  God  is 
I  further  descril)ed  :   unto  a  perfect, 
I  a  matured,  o\\  fnll-groyvn,  man,  unto 
I  the  measure  of  the  stature  of  the 
I  fulness  of  Christ.    The  last  clause 
!  is  explanatory  of  the   first:   ^into  the 
measure  of   the   stature,   the    matureil 
manhood,  such  as  belongs  to,  exists  in, 
the  fullness  of  Christ.     The  idea  con- 
veyed   in   tiie  word  perfect  is  that  of 
'  maturity,  completeness.     Thus  Paul  in 
his  ministry  aimed  to  "  present  every 
man    perfect    in    (^hrist"    (f^<'i    i  ■  2^). 
The  word    rendereil   man  indicates  an 
adult   as  distinguished    from   a   child, 


Ch.  IV.] 


EPHESIANS 


175 


we  henceforth  be  no  more  ^children, 
g  tossed  to  and  fro,  and  carried  about 
with  every  wind  of  doctrine,  ^  by  the 
sleight  of'  men,  and  cunning  crafti- 
ness, '  whereby  they  lie  in  wait  to  de- 

15  ceive  ;  but  speaking  the  truth  in  love, 
k  may  grow  up  into  him  in  all  things, 

16  '  which  is  the  head,  even  Christ :  ">  from 


no  longer  be  babes,  tossed  to  and  fro, 
and  carried  about  with  every  wind  of 
teaching,  in  tlie  sleight  of  men,  in 
cunning  craftiness  according  to  the 
15  wily  manner  of  error ;  but  speaking 
the  truth,  may  in  love  grow  up  in  all 
things    into    him,    who   is   the    head, 


/ICor.  U:20.  ^  Heb.  13  :  9. 

t  2  :  21  :  2  Petor  3  :  18. 


n  2  Thess.  2  :  9,  10. 
n  ;  22  ;  5  :  23. 


1  Rom. 
m.  Ver.  12  ; 


16  ;  18  ;  2  Cor.  2  ; 
Col.  2  :  19. 


with  the  added  notion  of  intelligence 
and  virtue.  The  measure  is  an  ap- 
pointed and  definite  measure  or  size 
and  indicates  magnitude.  The  word 
stature,  therefore,  should  not  be  trans- 
lated age,  as  some  render  it,  unless  age 
includes  the  idea  of  the  full-grown 
man.  The  rendering,  stature,  seems 
here  the  more  appropriate.  The  ful- 
ness of  Christ  is  his  completeness  in 
grace  and  truth,  in  moral  beauty  and 
excellence  (Joim  i  :  le).  "The  stature 
grows  just  as  it  receives  of  Christ's  full- 
ness, and  when  that  fullness  is  wholly 
enjoyed,  it  will  be  that  of  a  '  perfect 
man '  "(Eadie).  And  this  will  be  fully 
realized  in  the  heavenly  state. 

14,  We  have  the  aim  of  these  min- 
isterial gifts,  as  presented  in  ver.  11- 
13,  negatively  in  this  verse,  posi- 
tively in  the  next  verse.  That  we 
henceforth  be  no  more  children, 
more  correctly,  that  ive  may  no  lon- 
ger be  babes,  ignorant,  weak,  and  sim- 
ple, easily  influenced.  Compare  the 
same  Greek  word,  babe,  1  Cor.  3:1; 
Heb.  5  :  13.  Tossed  to  and  fro,  as 
upon  billows.  The  figure  is  that  of 
being  agitated  up  and  down  like  waves. 
And  carried  about  with,  by, 
every  wind  of  doctrine,  of  teach- 
ing.  Comx).  James  1:6:  "  Driven  by 
the  wind  and  tossed."  The  wind  here  is, 
metaphorically,  that  of  the  false  teach- 
ing, which  is  brought  to  view  in  the 
two  clauses  that  follow.  By,  or,  in, 
the  sleight,  literally,  the  dice  play, 
of  men,  and  not  of  Christ.  With  the 
idea  of .  deception,  since  dice-players 
sometimes  cheat  and  defraud  their' fel- 
low-players. The  preposition  //*."  ap- 
pears to  denote  the  element,  the  evil 
atmosphere,  as  it  were,  in  which  the 
varying  currents  of  doctrine  exist  and 
exert  their  force"  (Elltcott).  In 
cunning  craftiness,  like  a  trickster 
or  knave,  whereby  they  lie  in  wait 
to    deceive,   rather,   after  the   wily 


manner  of  error.  The  seductiveness 
of  error  is  brought  into  view.  (Comi.. 
Col.  2  :  8,  18.)  The  apostle  had  warned 
the  Ephesian  elders  against  such  wily 
and  destructive  errors  (Acts  20  :  29,  so). 

15.  But,  in  contrast  to  the  preced- 
ing, speaking  and  acting  the  truth. 
More  than  speaking  is  meant,  holding 
the  truth  in  love,  in  the  exercise  and 
spirit  of  love.  ]\Iany  of  the  best  com- 
mentators connect  love  with  the  verl) 
that  follows,  that  toe  in  love  may  grow 
into  him,  since  love  is  the  root  and  the 
chief  element  of  all  spiritual  growth. 
Boise,  with  good  judgment,  makes  it 
modify  the  whole  clause  and  thus 
connects  it  with  both,  since  in  being 
true  and  ingrowing  into  Christ,  Chris- 
tian love  is  an  inseparable  element. 
"It  has  been  well  said  that  some  men 
find  love  the  easier  precept,  some  truth, 
but  that  the  gospel  enjoins  the  har- 
mony of  both"'  (MocLE).  Into  him 
in  all  things.  We  grow  into  oneness 
with  Christ  In  all  respects,  in  all  rela- 
tions, and  in  all  our  being  ( i  Thess.  5  -.  23). 
Paul  has  in  mind  the  figure  of  the  liv- 
ing body  of  Christ,  the  head  :  loho  is 
the  head,  even  Christ,  (see  on  1  : 
22)  In  our  growth  in  grace  we  become 
more  and  more  incorporated  spirituallj'^ 
into  his  body,  and  with  him,  the  Head. 
He  is  the  goal  of  our  growth,  both  as  to 
our  assimilation  to  him  and  our  union 
in  him. 

16.  This  is  a  very  difficult  passage. 
Col.  2  :  19  is  similar  and  parallel  in 
thought.  We  must,  however,  beware 
of  making  any  slavish  conformity  of 
the  two  passages,  since  their  position 
and  surroundings  are  totally  different. 
In  Colossians,  the  mention  of  certain 
persons  not  holding  fiist  the  head  is 
suggestive  of  the  thought  that  Christ  is 
the  source  of  spiritual  nourishment. 
In  Ephesians,  the  statement  that  Christ 
is  the  head  is  suggestive  of  the  thought 
that  every  part  of  the  body  increases 


176 


EPHESIANS 


[Ch.  IV. 


whom  the  whole  body  "fitly  joined  to- 
gether and  eountactcd  by  tluit  whicli 
every  joint  hnpplieth,  acconliiig  to  the 
effectual  working  in  the  measure  of 
every  pait,  maketh  increase  of  the 
body  unto  the  edifying  of  itself  °in 
love. 

Exhortations  to  blameless  Christian  deport- 
ment, no  longer  as  the  Gentiles. 

17     This  I  say  therefore,  and  testify  in 


n  1  Cor.  12  :  12-27. 


from  union  with  him.  The  word  most 
disputed  in  this  passage  is  that  trans- 
lati'd  joint.  It  is  from  a  verb  (anTui^ 
hapto)  nieaniiig  to  touch,  implying  con- 
necting and  adhering,  and  so  it  also 
means  to  jit,  to  f((sten  together.  Hence 
Chrysostom,  Meyer,  and  some  others, 
regard  the  noun  here  as  meaning  the 
perception,  or,  ftoitsation,  of  the  vital 
energy  imparted  from  Christ  the  head. 
But  Ellicott,  Alford,  and  others  take 
the  word  to  n\tan  joint,  as  it  appears  to 
signify  in  Col.  2  :  lit,  and  is  especially 
appropriate  in  carrying  out  the  figure 
of  the  body.  Yet  the  word  means  more 
exactly  juncture,  bond,  or  connection, 
and  may  be  generally  explained  of  the 
various  connections  of  the  body  with 
the  supply,  Je.sus  Christ.  The  passage 
may  be  rendered  :  From  whom  (that  is, 
from  Ciirist  as  the  source)  all  the  body 
(including  every  member)  closely  joined 
together  and  united  (forming  one  whole) 
through  every  connection  with  the  sup- 
ply (granted  by  Christ),  according  as 
each  single  part  in  its  measure  fulfilleth 
■its  icork  (every  part  of  the  body  exer- 
cising its  functions),  maketh  the  in- 
crease of  the  body  tuUo  (the  end  being) 
the  upbuilding  of  itself  in  love.  Thus 
the  growth  of  the  entire  body  and  of 
each  of  its  parts  into  a  compact  whole 
is  accomplished,  while  each,  according 
to  the  measure  of  his  talents  and  pow- 
ei-s,  fills  his  i^lace. 

Fitly  joined  tojjether;  the  word 
is  applied  to  a  building  closely  fitted 
togetlier  (2  =  21);  here  it  is  applied  to 
tlie  adjusting  of  the  several  parts  of  the 
physical  frame.  Compacted  is  added 
to  give  intensity  to  the  thought  of  the 
close  union  of  every  part.  The  body, 
nourished  by  the  Mead,  is  ever  acquir- 
ing a  moreliarinonious  union  and  grow- 
ing into  .solidity  and  strength.  The 
joint,  or,  connrctii»i  of  the  suj>ply,  rep- 
resents the  individual  union  of  believeri' 


16  Chri.st;  from  whom  all  the  body,  fitly 
framed  together  and  compacted  by 
means  of  every  joint  of  the  supply,  ac- 
cording to  the  working  of  each  s'ingle 
part  in  its  measure,  is  effecting  the  in- 
crease of  the  body  to  the  upbuilding  of 
itself  in  love. 


17     This  therefore  I  say,  and  testify  in 

o  3  :  17 ;  Gal.  5  :  13. 


with  Christ  the  head  (i  Cor.  e  :  n),  the 
source  of  his  growth.  .And  each  believer 
has  his  position,  function,  capacity,  and 
work,  and  all  harmonious  with  the 
supply  of  grace  and  strength  and  vital 
power  from  the  Head.  And  the  great 
end  of  all  this  is  the  perfection  of  be- 
lievers, their  growth  or  upbuilding  in 
love  and  under  the  influence  of  love. 
Unity  in  diversity,  and  the  dependence 
of  the  growth  of  the  whole  on  the 
growth  of  each  individual,  is  impres- 
sively presented.  Each  member  of 
Chri.st's  body,  every  Christian,  however 
humble  his  station,  has  his  place  and 
work,  and  on  his  perfection  depends  the 
perfection  of  the  whole.  We  have  here 
the  perfect  ideal  Christian  and  the 
perfect  ideal  church,  or  congregation, 
which  can  only  be  realized  in  a  future 
world. 

The  word  rendered  effectual  work- 
ing is  found  only  in  Paul's  writings  in 
the  New  Testament-  (See  uote  on  i  :  19.) 
Literally,  according  to  the  tcorking  in 
the  measure  of  each  single  part.  The 
general  idea  seems  to  be  that  the  growth 
of  the  whole  accords  with  an  energy, 
an  active  development,  in  keeping  with 
the  measure  of  each  separate  part. 
There  is  a  proportionate  growing  of  all 
parts  of  the  l)ody.  No  part  is  mon- 
strous or  disproportionate.  So  every 
individual  member  of  Christ's  body 
grows  and  is  developed  according  to  an 
energy  suited  to  its  capacity  and  func- 
tions. 

17-24.  Exhortation  to  walk  no 

LONGER  after  THE  MANNER  OF  GEN- 
TILE.'^. They  would  thus  help  make 
Christian  unity  of  all  believers,  .lews 
and  (icntiles,  a  reality.  They  are  to 
walk  according  to  a  new  spiritual  prin- 
ciple, to  putoti'tlie  old  man  and  put  on 
the  new. 

17.  The  apostle  resumes  the  thought 
of  ver.    1-3.     This    (which   follows), 


Ch.  IV.] 


EPHESIANS 


177 


the  Lord,  that  p  ye  henceforth  walk  not 
as  other  Gentiles  walk,  i  in  the  vanity 

18  of  their  mind,  ••  having  the  understand- 
ing darkened,  s  being  alienated  from  the 
life  of  God  through  the  ignorance  that 
is  in  them,  because  of  the  blindness  of 

19  their  heart:  'who  being  past  feeling, 
"have  given  themselves  over  unto  las- 


the  Lord,  that  ye  no  longer  walk  as  the 
Gentiles  also  walk,  in  the  vanity  of 

18  their  mind,  having  the  understanding 
darkened,  alienated  from  the  life  of  God 
through  the  ignorance  that  is  in  them, 
because  of  the  hardness  of  their  heart ; 

19  who,  being  past  feeling,  delivered 
themselves  up  to  wantonness,  to  work 


p  See  refs.  2  :  1-3.  g  Rom.  1  :  21-23. 

t  1  Tim.  4  :  2. 


r  Rom.  8  :  7  ;  2  Cor.  4  :  3.  4.  s  2  :  12  ;  Gal.  4 

M  Rom.  1  :  24-26 ;  1  Peter  4  :  3. 


therefore,  resuming  the  exhortation 
negatively  of  ver.  1,  and  also  inferential 
of  what  immediately  precedes.  I  say 
and  testify,  as  if  under  oath,  /  sol- 
emnly declare.  The  latter  word  is 
found  in  the  New  Testament  only  in 
Acts  20  :  26;  26  :  22;  1  Thess.  2  :  12; 
and  Gal.  5  :  3,  which  see.  In  the 
Lord,  putting  himself  into  the  hack- 
ground,  and  sinking  his  own  person- 
ality— not  Paul  as  the  individual,  but 
Paul  as  the  Christian  and  the  apostle 
in  Christ,  and  speaking  to  those  in  the 
same  spiritual  union.  He  tlius  gives 
greater  solemnity  and  force  to  his  dec- 
laration. 

That  ye  henceforth,  rather,  no 
longer,  walk,  conduct  yourselves  as 
you  once  did  before  your  conversion, 
and  as  the  Gentiles,  the  heathen,  also 
Avalk.  The  best  texts  omit  other  be- 
fore Gentiles.  They  are  indeed  Gen- 
tiles according  to  the  flesh,  which  is 
implied  in  their  having  once  also  so 
walked ;  but  now  as  Christians  they 
are  distinguished  from  the  Gentiles,  the 
heathen.  They  were  now  of  spiritual 
Israel  (Gai.  e  :  i6).  In  the  vanity, 
emptiness,  as  to  truth  and  principle,  of 
their  mind,  their  thinking  and  will- 
ing powers.  This,  with  next  verse,  is 
descriptive  of  a  state  of  intellectual 
and  moral  degradation,  sin,  and  misery, 
such  as  is  also  seen  by  mi.ssionaries 
among  the  heathen  at  the  present  day. 

18.  The  thought  of  the  preceding 
verse  expanded  and  explained.  Hav- 
ing the  understanding,  ^Ae/^o«fir/<<, 
the  thinking  (see  on  the  same  word 
rendered  mind  in  2  :  3),  darkened. 
"  That  is,  having  become  ignorant, 
through  the  influence  of  natural  sinful- 
ness. This  is  in  contradistinction  to 
'enlightened,'  which  always  expresses 
the  idea  of  spiritual  knowledge  lead- 
ing to  holiness"  (Turner).  Being 
alienated,  estranged,  foreignized, 
shut  out    (see  ou  2  :  12)  from  the  life 


of  God,  that  holy,  spiritual,  and  eter- 
nal life  which  belongs  to  God,  and 
which  God  imparts.  The  New  Testa- 
ment idea  of  life  is  more  than  mere  ex- 
istence  (Johu   17  •   3  ;   1  John  3  :  15  ;  5  :  11,  13  ; 

Matt.  25 :  46).  Through,  or,  because  of, 
the  ignorance  of  the  truths  respect- 
ing God,  holiness,  and  salvation,  that 
is  in  them.  This  spiritual  ignorance 
has  become  natural  and  habitual,  and 
is  the  ground  of  their  darkened  under- 
standing and  alienation  from  the  life  of 
God.  Because  of  the  blindness, 
rather,  hardness,  of  their  heart,  their 
moral  nature.  This  too  is  a  further 
ground  of  theirdarknessand  alienation. 
There  are  four  chiuses  in  this  verse,  and 
there  seems  to  be  a  general  correspond- 
ence between  the  first  and  third  and 
the  second  and  fourth.  "The  igno- 
rance" may  be  viewed  as  the  ground 
of  "being  darkened,"  and  "the  hard- 
ness" the  ground  of  being  "alienated." 
Perhaps  the  two  may  overlap  each 
other.  "  For  this  two-fold  condition  " 
(of  being  darkened  and  alienated  )  "  the 
apostle  gives  a  two- fold  ground,  whose 
members  mutually  condition  each 
other,  because  they  are  attached  to  one 
and  the  same  subject.  .  .  The  condition 
of  their  darkening  and  alienation  from 
the  life  of  God  depends  upon  their  in- 
ner ignorance  and  hardness  of  heart" 
(Harless).  Compare  Rom.  1  :  18-21, 
where  the  moral  degradation  of  the 
heathen  is  connected  with  their  spirit- 
ual darkness  and  hardness  of  heart. 

19.  The  unbelieving  heathen  further 
characterized,  and  their  terrible  es- 
trangement from  the  divine  life  de- 
scribed. Who,  such  as,  being  past 
i  feeling,  having  ceased  to  feel  2xiin  ; 
here,  having  passed  the  stage  of  moral 
:  sensibility,  have  become  insensible  to 
truth,  honor,  and  shame.  Have 
given  themselves,— the  pronoun  is 
emphatic, — themselves  they  gave  over  to 
lasciviousness,   rather,  tvantonness. 


M 


178 


EPHESIANS 


[Cii.  IV 


civiousness,  to  work  all  uncleanness  |  20  all  uncleanness  in  greediness.    But  ye 
20  with  greediness.    But  »  ye  have  not  so    21  did  not  so  learn  Clirist,  if  indeed  ye 


21  learned  Christ;  -^if  so  be  that  ye  have 
heard  him,  and  have  been  taught  by 

22  him,  as  the  truth  is  in  Jesus :  that  ye 


heard  him,  and  were  taught  in  him,  as 
22  the  truth  is  in  Jesus ;  that  ye  put  ofT, 


xRom.  6:  1,  2;  2  Cor.  5  :  14,  15. 


y  John  10  •  27. 


insolence  and  license  of  every  kind,  ex- 
cess in  general.  To  Avork  all  un- 
cleanness, or,  imcleaniiesfi  0/  every 
kind,  material  and  moral.  IIal)itual, 
active,  and  deliberate  practice  is  im- 
plied. Compare  Rom.  1  :  24,  where  it 
is  said  that  "God  gave  thenj  up,"  in 
judicial  punishment,  illustrating  God's 
power  and  rule  of  giving  up  the  per- 
sistently wicked  to  their  own  ways. 
This  passage  exhibits  the  freedom  and 
guilt  of  wicked  men,  and  the  result  of 
their  own  wickedness,  namely,  a  seared 
conscience  and  an  abandonment  to  evil. 
>Vith,  t»,  greediness,  indicating  the 
state  of  mind,  a  grasping  and  over- 
reaching disposition,  in  which  they 
worked  all  uncleanness.  The  word  is 
rendered  covetousness  in  5  :  3  and  else- 
where. The  underlying  thought  of  the 
word  is  a  greedy  desire  to  hare  more, 
and  it  may  be  associated  with  money 
and  property  or  with  sensual  indul- 
gence. Lightfoot  on  Col.  3  :  5,  shows 
that  while  it  never  of  itself  means  lust, 
it  is  rightly  used  of  the  terrible  grasp 
and  greed  which  lust  involves.  This 
verse  appears  to  point,  generally,  as 
5  :  3-21  does  particularly  and  fully,  to 
the  gross  licentiousness  so  prevalent  at 
that  time  among  the  heathen.  Con- 
temporary literature  gives  sad  corrobo- 
ration to  the  general  prevalence  of  sen- 
sual vices  among  all  classes  of  society. 

(Sff  ou  Rom.  1   :  2+-32.) 

20.  Paul  turns  from  heathendom  to 
Christendom.  But  ye,  in  emphatic 
contrast  to  the  Gentile  heathen  just  de- 
scribed, have  not  so  learned,  rath- 
er, did  not,  at  your  conversion,. s-o  learn 
Christ,  all  that  pertains  to  him,  as  to 
unite  a  Gentile  life  with  a  Christian 
profession,  but  what  ye  learned  was 
quitedillerent,  the  very  opposite.  Learn 
in)plies  in.struction.  Christ  was  the 
center  of  gospel  teaching.  He  is  the 
einl>odiment  of  the  truth.  He  is  the 
Christ,  the  hope  of  Israel  and  the  light 
of  the  world,  the  subject-matter  of  the 

gospel  messages.  (Comp.  Acts  8:5;  Col. 
1   :  28.) 

21.  If  so  be  that  ye  have  heard 


him,  more  exactly,  If  indeed  him  ye 
heard,  as  assuredly  ye  did  when  the 
gospel  was  preached"  to  you  at  your 
conversion.  Paul  does  not  mean  the 
hearing  of  Christ  in  person,  no  more 
than  in  verse  20  learning  Christ  in 
person.  They  heard  Christ  when  they 
heard  the  gospel  in  which  he  speaks. 
And  have  been  taught  by  him, 
more  strictly,  and  in  him  icere  taught, 
in  spiritual  union  with  him  and  in 
conformity  with  his  person,  character, 
and  work.  This  teaching  naturally 
followed  their  conversion.  With  these 
two  clauses  compare  our  Lord's  last 
commission  :  "  Disciple  all  nations  .  .  . 
teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you" 
(Matt.  28  :  19, 20).  As  the  truth  is  in 
Jesus,  literally,  as  is  truth  in  Jesus, 
as  pure,  essential  truth,  including 
moral  excellence  and  integrity  of  char- 
acter, is  in  the  personal  Jesus,  especially 
his  human  side,  once  on  earth  and  now 
in  heaven.  The  living  Jesus  was  an 
ever-present,  personal  reality  to  the 
apostle.     Compare  "  I  am  Jesus  whom 

thou  perseCUtest  "  (Acts  9:5;   22  :  8  ;   26  :  15  ; 

2  Cor.  4  :  10;  Phil.  2  :  10).  The  application 
which  Paul  would  make  of  his  words 
appears  in  what  follows.  There  ap- 
pears to  be  a  contrast  between  "truth 
in  Jesus"  and  "  vanity"  of  the  heathen 
"  mind  "  fver.  it).  The  verity  and  reality 
of  the  one  is  in  marked  contrast  to  the 
emptiness  and  nothingness  of  the  other. 

]  The  slight  doubt  implied  in  this 
vei-se.  If  indeed  ye  heard,  may  be  ex- 
plained by  the  fact  that  all  liad  not 
heard  Paul  preach  Jesus.  It  was  five 
years  since  he  was  among  them.  And 
some  who  had  heard  hinn  may  not  have 
spiritually  discerned  Christ  and  the 
truth.  Judaizing  teachers  may  have 
taught  an  imperfect  Christianity,  and 
philosophic  errors  may  have  crept  in 
among    them.      Compare    the    twelve 

j  whom  Paul  found  at  Ephesus  who  had 
been  "  baptized  into  John's  baptism," 
but  had  not  "  received  the  Holy  Spirit," 
nor  even  heard  of  him  (Acts  i9  :  1-7). 
Apollos    had    "taught    carefully    the 


Ch.  IV.] 


EPHESIANS 


179 


»put  off  concerning  ^the  former  con- 
versation I'  tlie  old  man,  which  is  cor- 
rnpt  according  to  the  deceitful  lusts: 

23  and  <=  be  renewed  in  the  spirit  of  your 

24  mind  ;  and  that  ye  ^put  on  the  new 


as  concerns  your  former  conduct,  the 
old  man  who  is  being  corrupted  ac- 

23  cording  to  the  desires  of  deceit,  and  be 
renewed  in  the  spirit  of  your  mind, 

24  and  put  on  the  new  man,  who  was 


Job  22  :  23  ;  Col.  3  :  8,  9  ;  1  Peter  2  :  1. 
c  John  3:3-8;  see  refs.  Rom.  12 


a  See  refs.  2  :  2.  3.  h  Rom.  6  :  6. 

d  See  refs.  Rom.  6  :  4. 


things  about  Jesus,  knowing  only  the  1 
l)aptism  of  John,"  and  needed  instruc-  I 
tion.    Some  too  were  doubtless  babes  in  ! 
Christ,  and  were  being  tossed  to  and  fro 
by  every  wind  of  doctrine  (ver.  u).     We 
may  therefore  conceive  of  certain  ones 
in  Ephesus  who  in  mind  and  character 
and  manner  of  life  were  out  of  har- 
mony with  Christ  and  truth. 

22.  The  substance  of  what  they  had 
heard  and  were  taught,  pertaining  to 
their  deportment,  is  now  given,  nega- 
tively in  this  verse,  positively  in   the 
two  following.     Ye  is  emphatically  re-  j 
peated  from  verse   20,  with  the  same  I 
contrast  as  there.   What  ye  were  taught  I 
as  truth  in  Jesus,  was,  that  ye  put  i 
off,  as  a  person  casts  off  an  old  gar- 
ment, concerning  the  former  con-  | 
versation,  rather,  as  concerning  your 
former  manner  of  life,  the  old  man, 
the     sinful,    unregenerate     character. 
There  is   an   imperative   force  in  the 
verb,  which  may  be  thus  expressed : 
That  ye  must  put  off,  etc.     The  same 
force  extends  into  the  two  verses  that 
follow.     Conversation  has  the  old  Eng- 
lish  sense   of   conduct   or  deportmoit, 
as  in  2  :  3.     Tlie  old  man  is  the  former 
self  in  the  unregenerate  state,  in  dis- 
tinction   from    the    new  life,   the    re- 
newed  man   (ver.  23').     It   is  the   per- 
sonification  of  the   sinful    nature  we 

inherit    from    Adam.       (See   on    Rom.  6  :  6.) 

The  putting  off  of  the  old  man  is  the 
renouncing  and  the  abandonment  of 
the  character  and  life  of  the  unregen- 
erate. (Comp.  Col.  3  :  10 )  Of  this  olcl  man 
it  is  said,  which  is  corrnpt  accord- 
ing to  the  deceitful  lusts,  literally, 
loho  is  being  corrupted,  growing  worse 
and  worse,  according  to  the  desires  of 
deceit.  The  old  sinful  nature  is  repre- 
sented as  es-sentially  and  continually 
corrupt,  morally  decaying  and  tending 
to  destruction.  And  hence  we  have  \ 
here  a  motive  for  putting  it  off  and  sub- 
stituting a  better  one  in  its  place.  Be-  \ 
ceit  is  personified  with  not  only  its 
lusts  or  sensual  desires,  but  with  all 


kinds  of  inordinate  desires,  deceiving 
its  victims  and  disappointing  their  ex- 
pectations.   (Comp.  Heb.  3  :  13  ;  2  Peter  2  :  19.) 

Notice  also  that  there  is  a  contrast  be- 
tween the  last  clause  of  this  verse  and 
of  verse  24,  especially  between  "the  de- 
sires of  deceit  "and  "the  holiness  of  the 
truth." 

23.  And  that  ye  be  renewed  in 
the  spirit  of  your  mind.  The  use 
of  the  passive  is  significant,  indicating 
the  renewal  as  wrought  not  by  the 
human  will  but  by  divine  power  (uext 
verse).  The  vcrb  is  also  present,  indi- 
cating progress  and  growth,  become  re- 
neu'cd,  undergo  renewal.  It  is  noted 
by  Boise  that  the  two  verbs  "  put  ofl"" 
(ver.  22)  and  "put  on"  (ver.  24)  in  the 
Greek  are  in  the  aorist  tense  and  imply 
an  accomplished  fact  which  we  usually 
speak  of  as  conversion,  while  "be  re- 
newed" is  present,  implying  something 
continued,  which  we  sometimes  speak 
of  as  "growth  in  grace,"  and  some- 
times as  "  progressive  sanctification.-" 
Some  regard  spirit  used  instrument- 
ally,  and  understand  the  Holy  Spirit  to 
be  meant.  But  it  is  better  with  most 
interpreters  to  regard  it  as  the  govern- 
ing spirit  or  principle  of  the  mind  in 
man.  If  the  inner  principle  which 
governs  the  mind  is  renewed,  the  whole 
inner  and  outer  life  will  be  shai^cd, 
ruled,  and  assimilated. 

24.  And  that  ye  put  on,  as  a 
person  a  new  garment,  the  new  man, 
the  new  spiritual  nature  which  is  per- 
sonified and  contrasted  with  the  old 
man  in  ver.  22  (Avhich  see).  This  is 
what  they  were  taught  must  be  done  at 
their  conversion  in  the  very  beginning 
of  the  Christian  life.  On  this  verse 
comp.  3  :  9.  "Thus  this  new  state  ap- 
pears as  the  new  man  which  God  has 
created,  but  man  appropriates  for  him- 
self, so  that  thus  moral  freedom  is  not 
annulled  l)y  God's  ethical  creative  ac- 
tion" (Meyer).  Which  after  God, 
after  his  image,  or,  according  to  God, 
answering  to  his  great  ideal,  "  the  im- 


180 


EPHESIANS 


[Ch.  IV. 


man.  which  'after  God  Hs  created  in 
rigliteousiiess  and  true  iioliness. 

2.')  Whcreioi  t-  puttini^  away  Wing,  sspeak 
every  man  truth  with  his  neighbour : 
for  •"  we  are  members  one  of  another. 

26     'Be  ye  angry,  and  sin  not:  let  not 

e  Geu  1  :  27  ;  Col.  3  :  10.  /  2  :  10  ; 

A  Rom.  12  :  5. 


created  after  God  in  righteousness  and 
holiness  of  the  trutli. 

25  Wher  ft)ro.  liaviii;^'  put  away  false- 
hood, speak  trutli  each  one  with  his 
neighbor  ;  because  we  aremembersone 

26  of  another.    Be  ye  angry  and  sin  not ; 


g  Zecb.  8  :  16  ;  Col. 


i  Ps.  37  :  8  ;  Mark  3  :  5. 


age  of  him  who  created  him  "  {co\.  3 :  lo), 
even  Christ.  Tiius  after  (Jod  the  new- 
man  is,  rather,  teas,  created (Gai.  e  :  is), 
with  an  allusion  to  man  as  orginally 
created  in  the  image  of  his  Maker  ((>«"• 
\  ■  -2-).  It  seems  to  be  evidently  im- 
plied that  to  the  l)eliever  is  restored  the 
Divine  image  in  Christ.  And  this 
creation  after  God  of  the  new  man 
was  ill,  the  state  and  equipments  of, 
rig:hteousiiess  and  true  holiness  ; 
ratlier,  (oid  holiness  of  truth.  Truth 
is  the  opposite  of  deceit  (ver.  22),  and 
like  it  is  personified.  As  deceit  in  the 
old  man  bears  away  in  all  inordinate 
desires,  so  truth  does  in  the  new  man, 
in  the  state  and  attributes  of  righteous- 
ness and  holiness.  Righteousness  ex- 
presses moral  excellence  and  rectitude, 
perhaps  here  with  more  special  refer- 
ence to  right  conduct  toward  men. 
Holiness  denotes  piety,  the  integrity  of 
a  religious  life  toward  God.  The  two, 
as  Oishausen  remarks,  complete  the 
idea  of  moral  perfection  (Matt.  5  :  48). 
In  the  selection  of  these  two  words 
Paul  doubtless  had  in  mind  the  phrase 
that  he  had  employed,  "  truth  in  Jesus." 
llijihteousness  and  holiness  are  ground- 
ed in,  and  accord  in  all  respects  with, 
the  truth. 

25-32.  Some  special  precepts 
for  thetr  conduct  in  the  new 
LIFE.  These  grow  out  of  the  admoni- 
tions just  given  and  are  founded  on, 
and  promotive  of,  Cliristian  unity. 
Thus  would  the  Gentile  and  Jewish  be- 
lievers be  brought  together  in  spirit 
and  life.  Paul  first  treats  of  duties 
which  relate  to  others. 


>\  herefore,  in 


of  th 


new  characters  and  life  just  described, 
the  heathenish  vices  and  sinful  prac- 
tices of  their  former  lives  must  be  laid 
aside  and  Cliristian  virtues  and  prac- 
tices put  in  their  place.  The  ai>ostle 
does  not  give  a  full  list  nor  does  he  ar- 
range them  systematically.  As  far  as 
to  the  second  verse  of  the  next  chapter 
they  are  sins  in  relation  to  others,  and 


maybe  reduced  to  sins  of  disposition, 
of  word,  and  of  act.  Doubtless  those 
are  named  which  were  most  common 
among  converts  from  heathenism  an<l 
to  which  they  Mere  most  exposed. 
Wherefore  putting  away  lying, 
better,  having  _??»«  airay^  falsehood — 
having  at  once  done  with  it  as  a  vice  of 
the  past,  speak  every  man,  each 
one,  truth  with  his  neighbour,  let 
this  be  your  habit  for  the  future.  This 
last  clause  is  a  quotation  from  Zech. 
8  :  16.  The  mention  of  truth  as  an  es- 
sential element  of  the  new  life  in  ver. 
24  probably  led  the  apostle  to  speak 
first  of  it  here.  Falsehood  is  character- 
istic of  heathenism  ( Rom.  1  :  25),  truth  is 
fundamental  in  Christianity.  Mission- 
aries speak  of  lying  as  prevalent  among 
the  heathen  and  as  a  besetting  sin 
among  new  converts.  Truthfulness  is 
among  the  first  and  most  frequent  les- 
sons to  be  enforced.  The  new  man  is 
created  in  "holiness  of  the  truth" 
(ver.  24),  aud  nothing  untruthful  can  be 
holy  (Rev.  u  :  5).  But  lying  and  decep- 
tion are  by  no  means  confined  to  the 
heathen.  The  reason  given  :  For  we 
are  members  one  of  another,  in 
the  one  body.  Paul  is  speaking  of  the 
mutual  relations  of  Christians,  and 
neighbor  of  the  Christian  brotherhood 
is  specially  meant.  Each  individual  is 
intei-ested' in  the  general  welfare  of  the 
whole.  Untruthfulness  and  falseness 
to  others  would  mar  their  union  and 
destroy  their  efficiency.  Compare  the 
parallel  injunction  in  Col.  3  :  9,  10, 
and  the  extension  of  the  same  prin- 
ciple to  all  men  (1  Tbess.  5    15;  Luke  10:  37). 

The  injunction   still    needs  to  be  en- 
forced. 
26.  Be  ye  angry,  and  sin  not; 

a  quotation  of  Ps.  4  :  4  from  the  Sep- 
tuagint  version.     The  Hebrew  is   usu- 
ally rendered,  "Stand  in  awe  and  sin 
;  not,"  but  according  to  Alexander  may 
j  be  translated,   "Rage    and  sin    not." 
The  apostle,  however,  uses  the  words 
'  of  the  version  with  which  his  readers 


Ch.  IV.] 


EPHESIANS 


181 


the  sun  go  down   upon  your  wrath : 

27  ^  neither  give  place  to  the  "devil. 

28  Let  him  that  stole  steal  no  more : 
but  rather  'let  him  labour,  working 
with  his   hands   the   thing    which   is 


let  not  the  sun  go  down  upon  your  an- 

27  ger,  neither  give  room  to  the  Devil. 

28  Let  the  stealer  steal  no  longer ;  but 
rather  let  him  labor,  working  with  his 
hands  that  which  is  good,  that  he  may 


k  2  Cor.  2  :  10,  11  ;  James  4:7,1  Peter  ; 


I  Acts  20  .  35  ;  1  Thess.  4  :  11 ;  2  Thess.  3  :  8,  11,  12. 


were  familiar.  Besides,  he  may  merely 
clothe  his  own  thought  in  this  familiar 
quotation  from  the  psalmist.  Some 
lake  the  first  verb  as  permissive  or  con- 
ditional, //',  or,  though  you  are  angry, 
sirt  not.  But  it  accords  w^ith  the  im- 
peratives both  before  and  after,  to  use 
it  in  its  ordinary  imperative  force. 
The  two  verbs  should  be  closely  united, 
for  they  form  one  precept.  Be  angry 
and  sin  not,  without  sinning,  implying 
that  tliere  is  a  sinless  anger.  That 
anger  is  actually  exercised  is  implied 
in  the  sentence  that  follows,  "  Let  not 
the  sun,"  etc.  That  there  is  a  just  and 
righteous  anger  against  wrong  is  evi- 
dent; for  God  exercises  a  holy  indigna- 
tion against  sin  (Rom.  i  :  is),  and  Jesus 
exercised  anger  with  grief  in  the  tender 
exercise  of  mercy  (>iark  3  :  5).  This 
precept  is  consistent  with  the  prohibi- 
tion of  *'  anger"  in  ver.  31,  where  from 
its  association  w'ith  other  words  it  evi- 
dently expresses  the  passionate  emo- 
tions of  an  unchristian  temper.  So, 
also,  it  is  consistent  with  Matt.  5  :  22, 
where  careless  anger  is  forbidden.  To 
sin  not  in  anger  needs  self-possession 
and  an  uninterrupted  love.  The  quick 
flash  of  the  eye,  hasty,  violent  words, 
and  exciting,  passionate  emotions  are 
to  be  guarded  against. 

Let  not  the  suu  go  down  upon 
your  wrath,  your  irritation,  or  emo- 
tions caused  by  provocation.  Harbor 
not  exasperated  feelings  against  a 
brother.  Occasions  of  righteous  anger 
may  exist,  l)ut  it  must  not  lead  into  sin, 
nor  be  continued.  The  setting  sun 
sliould  be  its  utmost  limit.  The  tran- 
quil izing  shades  of  evening  and  the 
night,  the  time  for  meditation,  quiet 
repose,  ■  and  sleep  (ps.  4:4,  s),  sliould 
allay  all  excited  emotions,  lead  to  Just 
decisions,  and  a  calm  submission  of  all 
i  iito  the  hands  of  God.  (comp.  Rom.  12  .•  19. ) 
Similar  precepts  were  given  the  He- 
brews in  regard  to  laborers,  whose  daily 
wages  must  be  paid  at  evening ;  to 
debtors,  whose  pledged  raiment  was  to  be 
restored  by  sundown ;  to  criminals,  who 
were  to  be  buried  before  night  ( Rxod.  22  : 


26;  Deut.  21  :  23;  24 :  15).  The  woi'd  ren- 
dered lorath  is  a  rare  word  in  later 
Greek,  and  is  used  several  times  in  the 
Septuagint  version  of  the  provocation 
of  God  by  unfaithful  Israel  (Neh.  9  :  is, 
etc.).  It  is  found  only  here  in  the  New 
Testament,  but  its  verb  occurs  in  6  : 
4,  which  compare.  It  is  that  excited 
emotion  which  is  produced  ])y  provo- 
cation, and  which  should  quickly  sub- 
side. To  continue  or  cherish  it  would 
be  wrong,  and  would  give  opportunity 
for  the  devices  of  the  devil  (next  ver.se). 

27.  Closely  associated  with  the  pre- 
ceding prohibition  is  the  one  in  this 
verse,  neither  give  place  to  the 
devil.  Do  not  give  way  or  yield  to 
tlie  evil  one  by  indulging  anger  and 
irritated  feelings.  Thus  the  devil 
would  get  an  advantage  over  tliem 
(2  Cor.  2:11).  The  woixl  dcvil  means 
"accuser,"  and  by  some  has  here  l)een 
referred  to  the  Jewish  or  heathen 
calumniator,  but  without  sufficient 
reason.  (Comp.  e  :  !i :  Acts  13  •  10.)  Where- 
ever  the  word  is  not  used  adjectively  in 
the  New  Testament  it  denotes  the 
devil.  He  is  the  prince  of  darkness 
and  the  inciter  of  everything  bad,  the 
great  enemy. 

28.  A  precept  in  respect  to  property 
and  labor.  Let  him  that  stole, 
rather,  that  steals  (tlie  vice  and  habit 
of  stealing  is  meant),  steal  no  more, 
no  longer.  It  must  not  be  tliought 
strange  that  such  an  exhortation  should 
be  given.  If  there  was  a  fornicator 
in  the  Corinthian  church  (1  Cor.  5  :  1), 
there  miglit  be  a  thief  in  the  Ephesian 
church.  Theft  was  a  common  vice 
among  the  heathen.  The  Spartan  wlio 
punished  his  boy  for  stealing  did  it  not 
so  much  for  the  theft  as  for  his  stupid- 
ity in  being  caught,  so  that  skill  in 
avoiding  detection  was  regarded  rather 
as  a  virtue.  But  rather  let  him 
labour,  working  with  his  oum 
hands,  engaging  personally  in  manual 
toil,  tvorking  that  which  is  good, 
honest,  honorable,  and  useful,  in  order 
that  he  may  have,  the  means  and 
ability,to  give, ^0  impart,  to  him  that 


182 


EPHESIANS 


[Ch.  IV. 


good,  that  he  may  have  to  give  to  him 
that  iieedeth. 
2'J     '"  Let  no  corrupt  communication  pro- 
ceed out  of   vour  raoutli  ;  but  "that 


have  to  impart  to  him  that  has  need. 
29  Let  no  foul   word  come  out  of  your 
mouth,  but  whatever  i.s  good  for  need- 
ful building  up,  that   it  may  imi>art 


which  is  good  to  the  use  of  edifying,    30  grace  to  the  hearers.    And  grieve  not 


that  it  may  minister  grace  unto  the 
hearers. 
30     And  pgrieve  not  the  Holy  Spirit  of 
God,  '(  whereby  ye  are  sealed  unto  the 
day  of  redemption. 


the  Holy  Spirit  of  God,  in  whom  ye 
were  sealed  for  a  day  of  redemi)tion. 


m  b  : 


4  ;  Col   3.8.  n  Mai.  3  :  16-18  ,  Col.  4  ;  6  ;  1  Thess.  5  : 

p  Isa.  63  .  10;  1  Thess.  5  :  19. 


11.  oCoI.3: 

i  1  :  13,  14. 


needeth.    Instead  of  employing  your  ' 
activity  and  skill  in  heathenish  pilfer-  ; 
ing  and  theft,  exercise  them  in  toil,  in 
getting   honest    gain   for   the   l)enefac- 
tion  of  those  who  are  in  want.     Such 
labor  with  such  a  motive  may  well  be 
styled  Christian.     What  a  blessing  to 
society  and   the  world  were  this  rule 
observed.     The    main    object    of    the 
Christian  should  be  not  to  make  money  j 
and  become  rich,  but  to  have  means  of  . 
benefiting  others. 
21).  Our  spiritual  membership  with 


one  another  and   witli   Christ 


ip  will 

(ver.  25 


demands  the  observance  of  all  the  pre- 
cepts   tiiat   precede  and  follow.    Let 
no  corrupt  communicatioii,  fonl  \ 
speech,  proceed  out  of  your  mouth,  j 

The  word  rendered  corrupt  means  pri-  i 
marily  rotten,  putrid,  and  here  has  the 
figurative  sense  of  offensive  and  also 
worthless  in  contrast  with  what  follows. 
It  includes  here  not  merely  obscene  or 
vicious  words,  but  also  such  as  may  be  j 
injurious  to  morals,  and  those  that  are 
worthless,  useless,  and  idle.     This  is  a 
strong,  emphatic   prohibition  of  erery  ! 
such  saying  or  word.  But  that  which 
is  s^ood ,  whoterer  word  is  (jooil,  to  the 
use  of  edifying, /o/'  needful  Ijuil'liug 
up  of  the  soul  in  spiritual  life,  let  that 
proceed  out  of  your  mouth.     For  this 
purpose,   that   it,   the   word,   or,   the 
discourse,    may   minister,    literallj^  i 
f/ire,  grace,  impart  spiritual  benefit, 
unto  the  hearers,     d'ood  is  in  eon-  ! 
trast  to  corrupt  and  denotes  the  quality  • 
of  the  discourse,  not   merely  fitted   to, 
but  ill  itself  instructive  nnd  useful  for 
building    up.      Grace    should    not    be 
limited  to  the  gracefulness  of  the  dis- 
course, which  is  a  superficial  view,  but 
it  includes  the  idea  of  favor  conferred. 
"It    is    not   to  be  supposed   that    Paul 
would  inculcate  the  duty  of  right  dis- 
course   or  conversation,    merely   from 


the  motive  of  giving  pleasure.  Rather, 
he  places  it  on  its  proper  basis,  tlie 
obligation  to  do  good,  to  confer  benefit 
on    the    hearers"    (TUKNEE).     (Cunu-. 

Col.  4:6.) 

30.  And,  connects  closely  with  w  hat 
precedes.  C«  rieve  not,  by  foul  speech, 
the  Holy  Spirit  of  God.  The  verl) 
here  has  its  wider  meaning,  do  not  make 
sorroicfnl,  as  it  were,  disturb,  distress, 
and  offend.  The  figure  is  taken  from 
the  pain  and  grief  produced  in  the 
mind  of  an  afiectionate  and  tender 
friend  by  ofi'ensive  language.  (Comp.  isa. 
63  :  10.)  The  formal  and  expressive  way 
of  naming  the  Holy  Spirit,  in  connec- 
tion with  the  idea  of  grieving  him,  pre- 
sents strongly  his  personality.  A  per- 
son, not  a  quality,  is  capable  of  being 
grieved.  Whereby,  rather,  in  icho)ii, 
in  union  and  fellowship  with  the  Holy 
Spirit,  ye  are,  rather,  zcere,  sealed, 
by  God  at  your  conversion,  unto  the 
day,  better  and  more  exactly,  for  a 
day,  of  redemption,  of  final  resur- 
rection and  glorification,  when  redemp- 
tion shall  be  complete.  (Sec  notes,  i :  n.  u) 
Notice  believers  are  sealed  in  Christ 
(1  :  13)  and  in  the  Spirit :  in  one  as 
their  Redeemer,  in  the  other  as  their 
Sanctifier,  thus  receiving  the  divine  at- 
testation of  their  union  with  each  re- 
spectively. The  two  "together  show 
the  unity  in  sphere  and  action  of  Christ 
and  the  Holy  Spirit  "  (Boise).  There 
is  no  reference  here  either  to  apostasy 
or  to  final  perseverance.  "Grieving 
the  Spirit"  is  not  equivalent  to  "re- 
sisting the  Spirit  "  (Acts  -  :  5i ),  the  latter 
})eing  predicated  only  of  unbelievers. 
There  is  nothing  here  to  imply  that  the 
Spirit  can,  or  ever  will,  be  grieved  by 
a  believer  to  his  final  departure  from 
him.  There  is,  however,  an  idea  of  se- 
curity in  the  "sealing"  of  believers. 
But    whether   this    seal    can    ever    be 


Ch.  IV.] 


EPHESIAXS 


183 


31  'Let  all  bitterness,  and  wrath,  and 
anger,  and  clamour,  and  ^evil  speak- 
ing, be  put  away  from  you,  with  all 

32  malice:  and  '  be"  ye  kind  one  to  an- 
other, tenderhearted,  "  forgiving  one 
another,  even  as  God  for  Christ's  sake 
hath  forgiven  you. 


31  Let  all  bitterness,  and  wrath,  and  an- 
ger, and  clamor,  and   railing,  be  put 

32  away  from  you,  with  all  malice;  and 
become  kind  to  one  another,  tender- 
hearted, forgiving  one  another,  as  also 
God  in  Christ  forgave  you. 


Col.  3  :  8,  19. 


«  Titus  3  :  2,  3  ;  James  4, :  11. 


t  Rom.  12  :  10. 


u  Matt.  6  .  U ;  Luke  17  :  3. 


broken  is  here  neither  affirmed  nor  de- 
nied. The  very  uncertainty  in  which 
this  question  is  left  forms  a  motive  for 
watchfulness  against  any  ill-treatment 
of  the  Spirit.  The  final  perseverance 
of  the  saints  is  more  clearly  taught  iii 
1  :  U. 

31.  Naturally  growing  out  of  the 
preceding,  the  apostle  exhorts  against 
various  exhibitions  of  a  bad  temper  in 
this  verse,  and  in  the  next  he  incul- 
cates the  opposite  virtues.  Let  all,  the 
various  traits  of  a  bad  temper,  bitter- 
ness, bitter  hatred  ;  and  wrath,  pas- 
sionate rage,  boiling  up  and  soon  sub- 
siding; and  anger,  a  gradual  and 
settled  indignation;  and  clamour,  a 
wild,  loud  declaration  of  rights  and 
w^rongs,  real  or  supposed;  and  evil 
speaking,  of  men  and  things;  let  all 
and  each  of  these  be  put  away  from 
you,  taken  up  and  remored  a/ray, 
Avith  all  malice,  that  malignity  or 
vicious  disposition  from  which  all  such 
enormities  spring.  All  malice  thus 
sums  up  all  the  mischievous  results 
which  have  been  or  might  be  enumer- 
ated. 

The  two  words  rvrath  and  anger  in 
the  oris;inal  occur  together  also  in 
Rom.  2^:  8 ;  Col.  3:8;  Rev.  16  :  19  ; 
19  :  15.  The  former  denotes  the  more 
sudden,  turbulent,  transient  passion ; 
the  latter  the  more  deliberate,  settled, 
and  abiding.  The  verb  of  the  latter 
occurs  in  verse  26.  There  it  is  without 
a  sinful  element;  here  it  is  associated 
with  the  outbursts  of  a  malicious  tem- 
per, and  partakes  of  its  badness.  The 
character  of  the  anger  is  determined  in 
each  case  by  the  connection. 

32.  And,  in  addition  to  the  putting 
away  of  these  vicious  practices,  be, 
rather,  become,  implying  bad  ha])its 
still  remaining  and  progress  and  devel- 
opment in  right  actions  and  spirit. 
Become  kind,  opposed  to  bitterness, 
one  to  another  (oai.  s :  22 :  coi.  3  :  12), 
tenderhearted,  compassionate,  op- 
posed   to    all    wrath    and    anger,    the 


Greek  word  occurring  only  here  and  in 
1  Peter  3  :  8  in  the  New  Testament.  It 
extends  the  idea  of  the  previous  word, 
just  as  the  next  word  completes  the 
idea  in  action.  Forgiving  one  an- 
other, showing  yourselves  gracious,  gra- 
ciously pardoning  one  another.  (Comp. 
Col  :5  ;  13.)  Live  a  forbearing  and  for- 
giving life  among  yourselves  ;  ready  to 
overlook,  not  too  exacting  from  others, 
nor  too  tenacious  of  your  own  rights 
and  privileges.  This  will  do  away  with 
"all  clamor,  railing,  and  all  malice." 
The  motiv^e :  even  as  God  for 
Christ's  sake,  rather,  in  Christ,  in 
the  person  of  Christ,  hath  forgiven, 
(//(/  graciously  forgive,  you.  God  in- 
deed forgave  in  Christ,  when  he  gave 
him  to  be  a  propitiation  for  our  sins, 
and  also  when  he  died  for  us  (2  Cor.  5  :  19); 
!  but  this  became  an  actual  fact  to  the 
Ephesian  converts  only  when  they  be- 
lieved on  Christ.  God  bad  shown  him- 
self in  Christ  to  be  kind,  compassion- 
ate, gracious,  and  forgiving  to  them, 
and  they  should  exercise  the  same 
spirit  to  one  another  (Man-  is  :  32-35). 

Practical  Remarks. 

1.  Christians  are  first  called  to  be  saints, 
and  then  are  called  to  their  particular 
mission  or  work  (ver.  1 ;  Rom.  1  :  7 ;  1 
Cor.  1  :1). 

2.  Humility,  patience,  forbearance,  and 
love  are  necessary  to  a  consistent  and 
useful  Christian  life  in  the  family,  and 
among  brethren,  neighbors,  and  friends 
(ver.  2;  Phil.  2:3;  Titus  3  :  2;  1  Peter 
5:5). 

3.  True  Christian  unity  lies  deeper  than 
that  of  mere  form  ;  it  is  especially  spirit- 
ual. Having  it  we  should  strive  by  all 
means  in  love  to  keep  it  (ver.  3  ;  John  17 : 
21;  1  Cor.  2:2-5;  3  : 1-3). 

4.  The  unity  among  believers  is  broken, 
not  by  holding  to  the  unity  of  the  truth, 
but  by  departing  from  it,  in  respect  to  the 
Holy  Spirit  as  their  Regenerator  and  Sane- 


184 


EPHESIA^'S 


[Ch.  IV. 


tifier,  or  to  Christ  whom  they  have  pro- 
fessed as  their  Lord  and  Master,  or  to  tlie 
Father  who  is  over  all  from  the  first  iu- 
ceptiou  to  the  hual  consummation  of 
their  salvation  (ver.  4  ;  2  :  19-22 ;  John  14  : 
2J,  24). 

5.  The  one  baptism,  that  is,  one  immer- 
sion, is  one  dehnite  act,  and  the  one  faith 
and  the  connection  imply  regenerate  sub- 
jects. For  the  sake  of  unity  let  all  Chris- 
tians adopt  and  submit  to  scriptural  bap- 
tism (ver.  5  ;  Rom.  6  :  4-6). 

G.  God  is  one,  uiysteriously  combining 
Father,  Son,  and  Holy  Spirit,  one  in, 
among,  and  over  his  people,  of  whatever 
race,  class,  or  condition  in  life  (ver.  6; 
Rom.  9:5;  Heb.  1  :  1,  2 ;  1  Cor.  6  :  19,  20). 

7.  Christian  unity  is  in  harmony  with 
the  variety  of  endowments  among  believ- 
ers. These  are  all  measured  and  grounded 
in  the  good  pleasure  of  Christ  (ver.  7  ; 
Rom.  12  :3-6). 

8.  The  ascension  of  Christ  marked  him 
as  the  Conqueror  over  Satan,  death,  and 
hell,  and  his  triumph  was  signalized  with 
the  be-stowment  of  salvation  and  its  gifts 
(ver.  8,  11 ;  Eph.  1  :  22,  2.3). 

9.  Christ's  humiliation  and  sufferings 
were  necessary  to  his  ascension  as  Medi- 
ator and  Saviour,  and  both  to  his  omni- 
present and  sovereign  beneficence  (ver. 
9,  10  ;  Luke  24  :  26  :  Phil.  2  :  6-11). 

10.  The  ordinary  and  extraordinary 
offices  in  the  church  are  the  gifts  of 
Christ,  as  well  as  the  qualifications  of  the 
men  for  filling  them  (ver.  11;  Rom.  12: 
6-8;  Matt.  10  :  1). 

11.  The  gifts  of  Christ  are  not  for  selfish 
ends  nor  for  magnifying  those  who  re- 
ceive them,  but  for  fitting  them  for  use- 
ful service  to  the  saints,  both  individually 
and  collectively  (ver.  12,  13:  1  Thess.  5: 
H). 

12.  Each  Christian  should  be  satisfied 
with,  and  grateful  for,  such  gifts  as  Christ 
has  been  pleased  tobe-stowupon  him,  and 
he  should  use  them  to  the  utmost  of  his 
ability  (ver.  11-13;  1  Cor.  12  :  27-31  ;  Phil. 
2:12.16). 

13.  Christians  should  be  tending  toward 
unity  and  full  maturity,  which  will  be 
realized,  if  not  in  this  world,  in  the  world 
to  come  (ver.  13  ;  John  17  :  16-23  ;  Eph.  3  : 
J6-19). 


14.  Next  in  importance  to  speaking  the 
truth  is  to  speak  in  love.  Only  thus  can 
we  win  others  and  reap  benefit  to  our- 
selves (ver.  15  ;  1  Cor.  13  :  8  ;  2  Cor.  4:2). 

15.  We  should  be  childlike  in  spirit,  but 
mature  in  doctrine.  We  should  seek  to 
have  settled  convictions,  views,  and  prin- 
ciples (ver.  14  ;  1  Cor.  14  :  20). 

16.  Christians  are  all  members  of  Christ's 
body.  Each  has  his  place  and  the  right 
place.  None  are  useless  and  none  are 
required  to  do  anything  beyond  their 
strength.  Let  no  one  be  out  of  his  place 
and  thus  mar  the  harmony  of  the  whole 
(ver.  16;  1  Cor.  12  :  12-26). 

17.  There  should  be  a  marked  difference 
in  spirit  and  life  before  and  after  conver- 
sion, and  between  Christians  and  the 
world  (ver.  17  ;  2  Cor.  6:17). 

18.  The  heart  is  depraved  and  hardened 
by  sin,  affecting  the  intellect  by  darken- 
ing the  understanding  and  the  life  by  un- 
godly living  (ver.  18,  19 ;  Rom.  1  :  21,24). 

19.  Christ  in  his  life  and  instructions  is 
opposed  to  a  worldly  course  of  life  and  to 
a  worldly  Christianity  (ver.  20 ;  John  15  : 
18-21). 

20.  Jesus  is  the  truth,  and  embodies  the 
truth  in  his  character,  life,  and  teachings 
(ver.  21;  John  14  :  6). 

21.  Christ  and  his  religion  demand  the 
abandonment  of  a  sinful  and  worldly  life, 
a  new  heart,  and  corresponding  conduct 
in  righteousness  and  holiness  (ver.  22-24; 
Rom.  6:  12,  13). 

22.  Though  Christians  are  regenerated, 
they  need  continual  renewal  in  graces 
and  spiritual  strength.  Sanctification 
needs  to  go  on  day  by  day  (ver.  23,  24 ;  2 
Cor.  4  :  16;  Col.  3  :  9,  10). 

23.  Deception  in  business,  in  the  family, 
in  making  false  impressions,  in  spreading 
rumors  without  investigation,  and  in  dis- 
regarding promises,  needs  the  admonition, 
"  Put  away  lying  "  (ver.  25;  Prov.  6  :  17  ; 
12  :  22). 

24.  Though  there  may  be  a  sinless  anger, 
there  is  great  danger  of  its  being  sinful, 
especially  when  it  is  personal,  revengeful, 
or  attended  with  an  unforgiving  spirit 
(ver.  26,  27 ;  Rom.  12  :  17-21 ;  James  4  : 
7). 

25.  Every  Christian  should  seek  to  have 
some  honest  and  useful  business  or  call- 


Ch.  v.] 


EPHESIANS 


185 


5  BE  »ye  therefore  followers  of  God, 
2  as  dear  children ;  and  y  walk  in  love, 
^  as  Christ  also  hath  loved  us,  aud  hath 
given  himself  for  us  an  offering  and 
"a  sacrifice  to  God  >'fora  sweet  smell- 
ing savour. 


5      BECOME  therefore  imitators  of  God, 

2  as  beloved  children  ;  and  walk  in  love, 

as  also  Christ  loved  you,  and  delivered 

himself  up  for  us,  an  offering  and  a 

sacrifice  to  God  for  an  odor  of  sweet 


X  Matt.  5  :  45,  48  ; 


1  John  4  :  H. 
a  1  Cor.  5 


y  See  rcfs.  John  13  :  34. 


z  Gal.  1 
21. 


ing  for  self-support  and  for  helping  others 
(ver.  28:  Rom.  12  :  11). 

26.  The  Christian  should  always  be  pure 
in  speech,  (1)  avoiding  all  profanity  and 
all  obscene  allusions  and  all  corrupting 
anecdotes,  and  (2)  helping  others  by  wise 
counsel,  useful  information,  and  cheering 
words  (ver.  29  ;  Matt.  15  :  17-20 ;  James  1 : 
19). 

27.  It  is  a  solemn  and  startling  fact  that 
the  Christian  may  grieve  the  Holy  Spirit 
by  impurity  in  thought,  word,  or  act,  by 
an  angry  and  unforgiving  temper,  by  dis- 
honesty, deception,  ingratitude,  indiffer- 
ence, aud  neglect  of  duty,  aud  by  other 
kindred  vices  and  sins  (ver.  30,  31 ;  1 
Peter  2:  1-5;  Isa.  63  :  10). 

28.  The  Christian,  of  all  men,  should  be 
truly  polite  and  courteous,  truly  kind  and 
compassionate,  truly  magnanimous,  and 
forgiving  (ver.  32;  Matt.  6  :  12;  1  Peter 
3  :  8,  9). 

CHAPTER  V. 

This  chapter  continues  the  exhorta- 
tions of  the  preceding  chapter,  the 
observance  of  which  would  tend  to  a 
worthy  godly  life  and  to  Christian 
unity.  In  their  duties  to  one  another 
they  are  to  become  imitators  of  God 
and  walk  in  love  (ver.  i,  2).  The  apos- 
tle passes  to  duties  toward  themselves, 
and  exhorts  them  to  avoid  vices,  er- 
rors, and  sensual  lusts  (ver.  3-7),  and  to 
walk  as  children  of  light  (ver.  s-u)^  and 
to  conduct  themselves  wisely,  exeuipla- 
rily,  and  thankfully  (ver.  15-20).  He  then 
enjoins  duties  relating  to  the  married 
state  and  the  family :  first  those  of 
wives  and  husbands,  which  he  regards 
as  symbolical  of  those  of  Christ  and  the 
church  (ver.  21-33)  ;  and  in  chapter  six 
he  proceeds  to  those  of  children  and 
parents,  and  of  masters  and  servants. 

1,2,  Precepts  relating  to 
others  continued.  to  imitate 
God  and  walk  in  love. 

1.  Be  ye,  rather,  become,  exhorting 


them  to  something  not  yet  fully  at- 
tained. Therefore,  a  conclusion 
from  4  :  32,  but  the  injunction  marks 
an  advance  on  the  preceding  thought, 
and  may  appropriately  begin  a  new 
paragraph.  Followers,  or  more  ex- 
actly, imitators,  of  God,  in  forgiving 
and  loving  with  reference  to  his  love  in 
pardoning  sinners  (*  :  32).  As  dear 
children,  as  children  beloved  of  God. 
As  such  they  should  imitate  the  Divine 
example.  (Comp.  Matt.  5  :  45. 48.)  "  How 
contradictory  to  be  God's  beloved  child 
and  not  become  like  the  loving 
Father"  (Meyer).     (1  Joim  4 :  7.) 

2.  Love  is  an  active  principle  and 
must  show  itself  practically.  And 
walk  in  love,  in  the  spirit  and  prac- 
tice of  love.  As  Christ,  through 
whom  we  became  God's  children,  also, 
who  as  well  as  the  Father  is  an  exam- 
ple. Compare  4  :  32  in  reference  to 
the  difleren.t  relations  of  the  Father 
and  the  Son  in  loving  and  forgiving  us. 
Hath  loved  us.  According  to  the 
better  text,  you  instead  of  us.  The 
apostle  makes  it  personal  and  practi- 
cal. As  Christ  loved  you.  Notice  how 
love  is  repeated  and  made  prominent, 
beloved,  in  love,  loved  you.  And,  in 
proof  of  and  exemplifying  his  love, 
hath  given  himself,  rather,  gave 
himself  up  for  us,  in  our  behalf,  an 
ofl'ering  and  a  sacrifice  to  (ilod. 
Here  us  is  the  more  approved  reading. 
The  apostle  associates  himself  and  the 
redeemed  generally  with  the  Ephesian 
converts,  in  their  interest  in  Christ's 
atoning  death.  The  word  rendered 
offering,  in  the  New  Testament,  means 
a  sacrifice  generally,  whether  bloody 
or  not.  Compare  the  use  of  the  word 
in  Acts  21  :  26  ;  24  :  17 ;  Heb.  10  :  5,  8, 
10, 14, 18  ;  Rom.  15  :  16.  The  word  ren- 
dered sacrifice  is  derived  from  a  verb  to 
slay,  and  its  natural  and  primary  refer- 
ence is  to  the  slain  victim  which  is 
ofiered  to  God.  Offering  suggests  the 
thought  of  dedication  and  surrender  to 
God ;   sacrifice  carries  out  the  idea  of 


186 


EPHESIANS 


[Ch.  V. 


Duties  toward  ourselves.    Personal  purity, 
etc. 

3  But  c  fornication,  and  all  unclean- 
ncss,  or  <•  covetousness,  *  let  it  not  be 
once  named  anions  you,  as  becometli 

4  saints;  f neither  (ilthiness,  nor  foolish 
talking,  nor  jesting,  g  which  are  not 
couveuient:    ''but    rather    giving   of 


3  smell.  But  fornication,  and  all  un- 
cleanness.  or  covetousness.  let  it  not 
even  be  named  among  you,  as  becomes 

4  saints,  nor  tilthiness,  nor  foolish  talk- 
ing, nor  jesting,  which  are  not  becom- 

5  ing,  but  rather  thanksgiving.    For  of 


c  1  Cor.  6  :  18  ,  1  Thess.  4  :  3.  etc.         d  See  refs.  Luke  12  .  15.         e  E.\od.  23     13.         /  See  refs.  4  :  29. 
g  Rom.  1  :  28.  h  Col   3  :  15-17. 


death  upon  the  altar  of  the  surrendered 
victim.  The  former  suggests  that  the 
obedience  of  Christ's  whole  life  was  a 
consecrated  oftering  to  God  ;  the  latter 
emphasizes  the  atoning,  the  propitia- 
tory sacrifice  of  his  death.  Both  words 
bring  into  view  the  vicarious  work  of 
Christ,  whether  in  the  perfect  obedience 
and  righteousness  of  his  life,  or  the 
propitiation  of  his  voluntary  death. 
For  a  sweet  smelling  savour, 
for  an  odor  of  sweet  frag  ranee.  The 
conception  here  is  in  keeping  with  the 
idea  of  sacrifices  in  the  Old  Testament, 
that  God,  humanly  speaking,  is  pleased 
with  the  odor  of  sacrifices  (oeu.  8 :  21). 
And  hence  the  figure,  borrowed  from 
sacrifices,  here  means,  a  thing  veil 
pleasing,  ''a  sacrifice  acceptable,  well 
pleasing  to  God  "  (Pi>ii.  ♦  =  is).  A  fact  is 
stated,  that  the  voluntary  ottering  and 
death  of  Christ  was  a  sacrifice  for  us, 
acceptable  and  well  pleasing  to  God 
(Hi-b.  10:7.  10.  12).  "But  the  pleasure 
that  God  takes  in  the  sacrifice  of  his 
Son  does  not  refer  to  Christ's  suHerings 
and  death  as  such,  but  to  the  love  and 
obedience  that  Christ  exhibited  there- 
in "  (Ol.SH.U'SEN). 

3-20.  Duties  toward  our- 
sELVE.s.  Personal  purity.  Walk- 
ing AS  CHILDREN  OF  LIGHT,  WISELY, 
EXE.MPL.\RILY,  AND  THANKFULLY. 

3.  But,  as  opposed  to  a  life  of  holy 
and  unselfish  love,  let  not  fornica- 
tion, a  sin  often  condemned  by  Christ 
and  the  apostles  (Matt.  15 :  i9;  .\cts  15  :  20. 
1  Cor.  6:9;  Ciii.  5  :  1'.)),  aud  all,  evcry 
form  and  mode  of,  uncleanness,  in 
act,  word,  or  thought;  or  covetous- 
ness, not  so  specially  a  sin  of  the  fiesh 
as  the  others,  but  equally  connected 
with  our  corrupt,  carnal  natures,  odi- 
ous to  holiness  and  God,  and  equally 
opposed  to  the  law  of  love.  Covetous- 
ness primarily  means  an  unsatisfied 
desire  to  possess  more,   (see  note  ou  4 :  19.) 


Be  once,  or,  even,  named  among 
you,  a  strong  expression.  Let  not 
these  sins  be  even  spoken  of  among  you 
with  any  tolerance  or  shadow  of  ap- 
proval. Let  them  not  have  any  place 
among  you.  Let  th.em  be  utterly  ex- 
cluded. "  Where  a  thing  does  not  exist, 
we  give  no  name  to  it.  If  sin  had 
never  entered  the  world,  how  many 
words  now  found  in  all  human  lan- 
guage would  have  had  no  place" 
(Boise).  These  sins  were  common 
among  tlie  lieathen  and  treated  lightly 
by  them.  As  becometh  saints,  as 
is  becoming  to  saints,  holy,  consecrated 
people,  persons  of  moral  purity.  Even 
talking  about  such  things  would  be  un- 
l)ecoming  to  the  holy  ones  of  God.  No- 
tice how  appropriate  the  designation 
the  apostle  here  uses,  not  believers, 
nor  brethren,  but  saints. 

4.  Neither  filthiness,  disgraceful 
and  indecent  conduct  in  general,  nor 
foolish,  stupid,  silly,  and  senseless, 
talking.  The  two  preceding  words 
occur  only  here  in  the  New  Testament. 
Nor  jesting,  used  here  in  a  bad  sense 
of  immoral  pleasantry,  low  jesting,  and 
wit.  Let  not  these  be  named  among 
you  (ver.  3)  which  are  not  conve- 
nient, not  becoming,  and  are  discredit- 
able. ( See  use  of  the  word  in  Philenion 
8.)  But  rather,  the  giving  of 
thanks,  let  thanksgiving  be  among 
you,  giving  tone  to  your  thoughts, 
words,  and  acts.  There  seems  to  he  a 
play  upon  the  similar  sound  and  form 
of  the  two  words  rendered  jesting  and 
tha)i/:sgiring,  which  may  account  for 
Paul's  choice  of  them  here.  "  The  for- 
mer disturbs  (and  indeed  the  refined 
jest  and  humor  sometimes  ofl'ends  the 
tender  feelings  of  grace),  the  latter  ex- 
hilarates the  mind"  (Bengel).  A1- 
ford  thus  expresses  the  connection : 
"Your  true  cheerfulness  and  play  of 
fancy  will  be  found,  not  in  buffoonery, 


Ch.  v.] 


EPHESIANS 


187 


5  thanks.  For  this  ye  kuow,  that  'no 
whoremonger,  nor  unclean  person,  nor 
covetous  man,  ^  who  is  an  idolater,  hath 
any    inheritance    in    the  kingdom  of 

6  Christ  and  of  God.  ^Let  no  man  de- 
ceive you  with  vain  words :  for  because 
of  these  things  •"cometh  the  wrath  of 
God   » upon  the  children  of  disobedi- 

7  ence.  Be  not  ye  therefore  partakers 
wath  them. 

8  "For  ye  were   sometimes   darkness, 


this  ye  are  sure,  that  no  fornicator,  nor 
unclean  person,  nor  covetous  man, 
who  is  an  idolater,  has  inheritance  in 

6  the  kingdom  of  Christ  and  God.  Let 
no  one  deceive  you  with  vain  words ; 
for  because  of  these  things  comes  the 
wrath  of  God  upon  the  sons  of  disobedi- 

7  ence.    Become  not  therefore  partakers 

8  with  them.   Forye  were  once  darkness, 


i  1  Cor.  6  :  9,  10.  k  Col.  3:5.  I  Jer.  29  :  8 ;  Matt.  24  :  4.  m  Rom.  1  :  18. 

H  2  :  2,  3.  o  See  refs.  Isa.  9:2;  Acts  26  :  18  ;  Rom.  1  :  21 ;  Titus  3  :  3. 


but  in  the  joy  of  a  heart  overflowing 
with  a  sense  of  God's  mercies." 

5.  For,  introducing  an  appeal  to 
their  own  knowledge  in  support  of  the 
exhortation  just  given.  This,  point- 
ing to  what  follows  this  clause.  Ye 
know.  The  expression  is  stronger  in 
the  original,  Ve  know,  being  aware,  or, 
if  used  Hebraiclj%  Ve  knotv  assuredly. 
\i\  either  ease  it  denotes  their  certain 
knowledge.  That  no  whoremon- 
ger, rather, /ormcaf  or,  nor  unclean 
person,  morally,  in  thought  and  life, 
nor  covetous  man,  who  is  an 
idolater.  The  covetous  man  sets  up 
gain  as  the  object  of  his  affection  and 
trust  instead  of  God ;  it  becomes  his 
idol.  "  Ye  cannot  serve  God  and  mam- 
mon "  (Matt.  6:2;;   comp.  Col.  S  :  5).     Hath 

an  inheritance,  a  portion,  an  inher- 
ited possession  (si-eou  1 :  18),  in  the  king- 
dom of  Christ  and  of  God,  rather, 
of  Christ  and  God,  indicating  the  close 
relation  between  the  Father  and  the 
Son,  and  their  equal  interest  in  the 
kingdom.  (Comp.  on  4  :  3-2.)  "  The  king- 
dom of  God"  is  frequently  spoken  of 

as  Christ's  (Matt,  le  :  28  ;    John  18  :  36  ;    2  Tim. 

4  :  1, 18 ;  2  Peter  1  :  11).  The  present  tense 
expresses  a  general  truth  and  law  in 
God's  government ;  and  thus  the  future 
relation  to  the  kingdom  is  brought  viv- 
idly to  view,  as  if  present.  The  king- 
dom of  God,  although  present  and  be- 
gun, is  viewed  chiefly  as  in  the  glorified 
state,  and  includes  only  those  who  are 
in  Christ.  It  is  to  be  distinguished 
from  the  church,  to  which  some  vile 
persons  may  belong,  as  mentioned 
above,  without  having  part  in  the 
kingdom. 

6.  But  moral  purity  was  lightly 
prized  at  Corinth  and  among  the  hea- 
then. Hence  the  needful  caution  :  Let 
no  man  deceive  you  with  vain 


words,  empty  sayivg,  void  of  truth. 
Heathen  acquaintances',  frivolous  Chris- 
tians, and  false  teachers  might  use  un- 
truthful and  sophistical  representations 
tending  to  lead  into  sinful  indulgence. 

(Comp.    Rom.    16:18;     Col.  2:8.)       For     be- 

cause  of  these  things,  the  sins  and 

vices  just  enumerated,  cometh  the 
wrath,  or,  anger,  of  God,  a  terrible 
fact — it  is  surely  coming  upon  tiie  dis- 
obedient (Ron»-  ^  :  a).  Iiistcad  of  wraLli, 
the  more  exact  rendering  is  anger,  that 
indignation  which  has  been  accumu- 
lating and  in  the  day  of  his  anger  will 
fall  in  righteous  judgment  upon  the  of- 
fender. On  the  two  words,  wrath  and 
anger,  see  on  4  :  31.  Upon  the  chil- 
dren, the  sons,  of  disobedience,  a 
Hebraism,   meaning,   the    disobedient. 

(  Comp.  note  on  2:2.) 

7.  Be  not  ye,  rather,  Become  not, 
by  thought,  word,  and  act,  therefore, 
in  view  of  God's  anger  coming  upon 
them,  partakers  with  them,  in  these 
sins,  lest  the  same  righteous  penalty 
come  also  upon  you.  This  appears  to 
be  the  negative  side  of  verse  first,  "  Be- 
come therefore  imitators  of  God." 

8.  A  reason  from  their  present  state 
and  experience,  enforcing  the  exhorta- 
tion just  given.  For  ye  were  some- 
times. For  once  ye  ivere,  emphatically, 
darkness.  The  spiritual  darkness  of 
ignorance  and  sin  had  so  penetrated 
and  pervaded  their  whole  being  that 
they  were,  as  it  were,  darkness  itself. 
(Comp.  4 :  18.)  But  now  arc  ye  light. 
In  like  manner  the  spiritual  light  of 
divine  truth  and  holiness  had  so  per- 
vaded their  natures,  that  they  were,  as 
it  were,  light  itself.  Compare  "  Ye  are 
the  light  of  the  world"  (Matt.  5  :  u). 
"  The  abstracts,  '  darkness '  and  '  light,' 
are  contrasted,  and  the  use  of  them  is 
emphatic.    They  express  the  heathen 


188 


El'MESlA^'S 


[Ch.  V. 


but  now   Pace  ye  light  in  the  Lord:  I 
U  walk  as  qehiklren  of    light:  (for  'the 
fruit  of  the  Spirit  is  in  all  goodness  and  I 

10  righteousuess    and    truth;)    "proving 
what    is   acceptable    unto    the    Lord. 

11  And  «have  uo  fellowship  with  "theun-  | 
fruitful  works  of  darkness,  but  rather 

12  »  reprove  ihcm.   ^  For  it  is  a  shame  even 
to  speak  of   tho.se    things    which    are 

13  done   of    them   iu   secret.      But   ^all 


9  but  now  are  light  in  the  Lord  ;  walk 
as  children  of  light,— for  the  fruit  of  the 
light  is  in  all  goodne.'-s  and  righteous- 

10  ne.ss  and  truth,— proving  w  hat  is  well 

11  pleasing  to  the  Lord  :  and  have  no  fel- 
lowship with  the  unfruitful  works  of 
darkness,  but  rather  eveu  convict  them. 

12  For  it  is  a  shame  even  to  speak  of  the 

13  things  done  by  them  iu  secret.    But  all 


/»  Johu  8  :  12  ;  -2  Cor.  4  :  6.        g  See  refs.  Luke  16    8.        r  Gal.  5  :  22,  23.        «  Rom.  12  .  2  ;  Phil. 
t  See  refs.  1  Cor.  5  :  9-11.  «  Rom.  6  :  21  ;  13  :  12  ;   Gal   6  :  8.  x  Llv.  19  :  17. 

y  Rom   1  :  24-27.  z  John  3     20,  21 


and  the  Christian  condition,  as  those 
respectively  of  ignorance,  sin,  and 
guilt;  and  of  spiritual  knowledge,  vir- 
tue, religious  character,  pardon,  recon- 
ciliation to  God,  anil  pure  liappiness" 
(Ti'KNKR).  They  were  light  in  the 
Lord,  in  their  union  with  Christ,  and 
only  as  they  were  in  him.  (comi..  vor.  u ; 
1:18.)  Walk  as  children,  a  more 
tender  word  than  sons,  of  light,  as  en- 
lightened ones,  einl)odying  the  true 
light  of  Christ.  Live  consistently  with 
your  enlightened  condition.  On  "chil- 
dren" compare  Rom.  8  :  16,  17;  on 
"sons  of  light,"  1  Thess.  5  :  5. 

9.  This  verse  is  parenthetic,  giving 
a  reason  for  the  exhortation.  For  the 
frnit,  the  natural,  moral  result  and 
product,  of  the  Spirit,  rather,  accord- 
ing to  the  l)est  text,  of  the  light,  is  in, 
consists  in,  all,  not  merely  all  kinds, 
but  absolutely  all,  goodness,  opposed 
to  evil  and  viciousness,  righteous- 
ness, opposed  to  wrong-doing  and 
moral  wrong,  and  truth,  opposed  to 
liypocri.sy  and  tiie  morally  false.  These 
three  words  are  opposed  to  the  vices  pre- 
viously named,  and  present  the  whole 
of  Christian  morality  under  the  aspects 
of  the  good,  tlie  right,  and  the  true. 
Notice  how  frequently  the  apostle  uses 
(ill  (ver.  3;  4  :  19-31).  "  This  verl)al  triad, 
presenting  the  one  fruit  of  tlie  light  is 
less  sentimental,  but  more  substantial 
than  the  iiackncyed  cluster  of  words: 
the  true, the  l)eautiful,  the  good.  'The 
right'  too  often  gives  way  to  'the 
beautiful,'  so-called"  (RiDDLE,  in 
"  Lange  "). 

10.  Resuming  the  thought  of  ver.  8. 
Proving,  examining,  testing  as  to 
what  is  acc<'ptable,  irell-pleasi»g, 
unto  the  Lord.  Their  walk  as  chil- 
dren of  light  is  to  be  prosecuted  not  un- 
thinkingly, nor  in  conformity  to  human 


traditions  and  views,  but  under  search 
ing  examination,  in  order  to  know  or 
discern  what  is  well-pleasing  to  Christ, 
and  thus  to  truly  practise  goodness, 
righteousness,  and  truth.     (See  Rom.  12  : 

2';    1   Thess.  5  :  21.) 

11.  And  have  no  fellowship 
with  the  unfruitful  works  of 
darkness,  a  necessary  result  and 
concomitant  of  observing  the  preceding 
injunction;  unfruitful,  as  yielding 
nothing  good,  but  rather  ending  in 
death  ( Rom.  6  :  21).  "The  metaphor  of 
fruit,  which  we  have  just  had  (ver.  9),  is 
almost  always  used  in  connection  with 
good.  Seeaclosei>arallel  (Gai  5 .-  19,  22)^ 
'the  works  of  the  flesh,'  'the  fruit  of 
the  Spirit'"  (MoULE).  Notice  that 
in  ver.  7  they  are  exhorted  not  to  be 
partakers  with  persons,  the  disobe- 
dient ;  here  not  to  have  fellowship 
with  and  share  in  their  works.  But 
rather,  also,  in  addition  to  a  neg- 
ative attitude,  be  positive  and  re- 
prove, better,  convict,  and  expose 
them  as  the  workers  of  darkness.  J'hoii 
is  not  in  the  original,  but  these  persons 
are  implied.  The  verb  rendered  re- 
prove, primarily  means,  convict,  gener- 
ally with  the  idea  of  shame  to  the  per- 
son   convicted     (Johu   8   :   46;    le  :   8:   1    Cor. 

H  :  24).  This  meaning  fits  well  here 
and  in  ver.  13.  By  word  and  deed  con- 
vict them  of  their  real  character,  aiul 
expose  them  to  open  scrutiny.  Tlni^ 
the  divine  light  would  shine  into  their 
darkened  minds  and  ujwn  their  evil 
deeds,  making  evident  their  true  char- 
acter (>tr   13). 

12.  The  necessity  of  this  injunction 
is  evident.  For  it  is  a  shame  even 
to  speak  of  those  things  which 
are  done  of,  by,  them,  the  sons  of 
disobedience,  in  secret.  The  baser 
vices    and    the    more    degrading    and 


Ch.  v.] 


EPHESIANS 


189 


things  that   are   reproved    are   made 

manifest  by  the  liglit:  for  whatsoever 

14  doth  make  manifest  is  light.    Where- 


things  when  convicted  are  by  the  light 

made  manifest ;  for  every  thing  that  is 

14  made  manifest  is  light.     Wherefore  he 


vicious  practices  are  meant.  They 
were  too  disgraceful  to  speak  of.  Com- 
pare "  Let  it  not  even  be  named  among 
you''  (\»;r-  3).  Some  infer  from  this 
tliat  they  were  not  to  reprove  these 
vices  by  words,  but  by  a  holy  life. 
They  take  this  verse  and  its  connection 
to  mean:  "Without  mentioning  or 
even  naming  these  works  of  darkness, 
reprove  them  by  the  light  of  a  truly 
Christian  life."  Both  Christ  and  his 
apostles  condemn  these  things  with 
great  plainness.  Paul  does  not _ mean 
to  prohibit  the  mention  of  them,  if  nec- 
essary, by  way  of  reproof;  but  he  would 
have  them  banish  these  things  from 
their  ordinary  conversation  and 
thought. 

Some  suppose  a  reference  throughout 
this  whole  chapter  to  the  mysteries  of 
Demeter  and  Dionysos,  prevalent  at 
Epliesus,  with  their  glorification  of 
lust  and  drunkenness.  Vice  was  digni- 
fied under  the  forms  of  religion.  They 
are  warned  against  religious  rites  whicli 
sanction  fornication  and  all  the  name- 
less vices  which  were  done  b^^  them  in 
secret  in  their  mysteries.  And  so,  in- 
stead of  Bacchanalian  songs,  tiiey  are  to 
speak  to  one  another  in  psalms  and 
hymns  and  spiritual  songs,  in  praise  to 
Christ  instead  of  to  the  god  of  wine  and 
lust  (ver.  18-20).  Instead  of  the  pros- 
titution of  the  marriage  relation  to  tlie 
so-called  "sacred  marriage"  of  these 
mysteries  and  to  the  gross  Artemis 
(Diana)  worship,  they  are  to  substitute 
the  high  Christian  ideal  of  marriage, 
modeled  upon  the  high  and  holy  union 
of  Christ  with  the  church  (ver.  n,  2+). 
It  seems  very  probable  that  the  apostle 
may  have  included  tiiese  base  religious 
practices  in  things  done  in  secret.  But 
it  appears  by  no  means  necessary  to 
limit  his  language  to  these  religious 
rites  jilone.  They  naturally  refer  to 
such  vicious  conduct  as  always  seeks  to 
conceal  disgrace  ])y  secret  indulgence 

(Rom.  1  :  26-31  ;  13  :    12,'  13  ,  Joliu  3  ;    20),      See 

"  Biblical  World,"  August,  1S07,  p.  114. 
13,  But  all  thinsfs,  referring  to 
the  base  conduct  and  vicious  practices 
just  mentioned;  that  are  reproved, 
rather,  when  convict  eel,  are  made 
manifest  by  the  li^ht,  are  shown 


to  be  what  they  really  are.  The  light 
is  that  of  the  truth  and  of  the  Holy 
Spirit  as  it  comes  from  Christ. 

The  last  clause  is  ditticult  of  interpre- 
tation. The  rendering  of  the  Common 
version,  For  whatsoever  doth 
make  manifest  is  light,  seems  nat- 
ural, logical,  and  in  the  line  of  the  pre- 
cetling  argument.  But  the  Greek  has 
the  passive  participle  literally  rendered, 
For  whatever  is  being  made  man  if  cut  is 
light.  But  many  of  the  older,  and 
some  modern  commentators  take  the 
participle  as  middle,  with  an  active 
sense,  and  render,  viakes  manifest,  or, 
manifests  for  itself.  Tliis  is  similar 
to  ver.  1(3,  redeeming,  or,  buying  for 
yourselves,  and  to  1  :  23,  as  understood 
by  many,  filleth  for  himself,  and  to 
Rom.  3  :  9,  Do  tve  excel  to  our  advan- 
tage, "Are  we  better?"  A  strong  ob- 
jection to  this  use  is  that  the  verbal 
"are  made  manifest,"  of  the  preceding 
clause  is  passive,  and  this  forl)ids  a 
change  to  tlie  middle  and  active  here. 
But  such  change  would  not  be  impos- 
sible if  the  simple  and  natural  thought 
of  the  argument  appeared  to  demand  it. 
The  meaning  in  tliat  case  would  be: 
For  it  is  light,  or  truth,  that  makes 
manifest,  showing  and  convicting  sin 
of  its  real  character.  Or  truth  for  its 
own  advantage  and  development  makes 
manifest  in  convicting  and  reforming. 
Such  a  view  seems  to  me  allowable. 

But    the    majority  of   late   scholars 
adhere  to  the  passive  form,  For  every- 
thing that  is  made  manifest  is  light,  it 
ceases  to  be  darkness,  it  becomes  light. 
Lightdrivesaway  and  dispels  darkness. 
The  light  of  Christ,  the  truth  attended 
by  the   Holy  Spirit,  reproves  and  con- 
victs sin  and  dispels  it;  illumines,  so 
I  that  the  light  of  the  truth  and  of  the 
I  Spirit  takes  its  place.     So  if  you  tlirow 
I  the  light  of  truth  in  convicting  power 
1  on  these  deeds  of  darkness,  you  may 
hope  that  they  may  become  light  or  be 
reformed.     SuCh  an  interpretation  ac- 
cords with  the  Scripture  quotation  of 
I  the   next   verse.     Christ  is  the  light, 
and    his   gospel    truth   gives   light   in 
j  this   world's  darkness.      1    incline   to 
this  view. 
'      14.  Wherefore,  in  accordance  with 


190 


l:PHESiANS 


[Ch.  V. 


fore  he  saith.  »  Awake  thou  that  sleep- 1  says,  Awake,  thou  that  sleepest,  and 
est,  aud  ^arise  from  the  dead,  and  arise  from  tlie  dead,  and  Christ  will 
0 Christ  shall  ^'ive  thee  light.  give  thee  light. 

15  "iSee  then  that  ye  walk  circumspeet-  i  15      See  to  it  then  earefully,  how  ye  walk, 

16  ly,  not  as  fools,  but  as  wise,  "redeem-  i  IG  not  as  unwise,  but  as  wise,  buying  up 
iug  the  time,  ''becaase  the  days  are  |       the  opportunity,  beeause  the  days  are 


a  Sfc  rt-fs.  Rom.  13     11,  12. 
d  Prov.  4  ■  23-27 


2i  2  :  5 ;  Joliu  5  .  23. 
Keel.  9:  10;  Col.  4    5 


c  Johu8  :  12;  2  Tim    1     10. 
/Keel.  11  :  2;  Johu  12  .  35. 


the  faet  that  whatever  is  made  mani- 
fest in  the  way  of  true  spiritual  convic- 
tion heconies  lij^lit,  he  saith,  God 
.siith,or  it,  the  Scripture,  saith.  Tliere 
is  mucli  doul)t  in  regard  to  tlie  passage 
liere  quoted.  It  is  probably  a  free  and 
eoiulensed  citation  of  Isa.  GO  :  1-3, 
combined  perliaps  in  a  paraplirastic 
form  with  other  passages,  as  Isa.  52  :  1, 
2.  The  tliought,  the  words,  and  form 
are  scriptural,  though  no  single  pas- 
sage is  exactly  given.  Awake,  up, 
become  conscious,  thou  that  sleep- 
est the  sleep  of  spiritual  death.  It  is 
natural  to  regard  these  words  as  ad- 
dressed to  tliosewho  are  not  Christians, 
but  who  were  to  become  such  through 
the  etlectual  call  of  God.  And  arise, 
a  stronger  word  than  "awake,"  put 
forth  etibrt,  rl.^e  from  the  dead,  from 
the  darkness  and  condition  of  spiritual 
death,  and  Christ,  the  Messiah,  will 
give  thee  light,  will  illumine  thee 
with  his  truth  and  Spirit.  Or,  the 
CJirisf  will  shine  upon  Ihee,  as  the  ris- 
ing sun  shines  upon  the  world  when 
the  night  of  darkness  is  past.  This 
idea  of  daybreak  and  sunrise  accords 
beautifully  with  the  figure  in  Isa.  60  : 
1-3.  Tiie  introduction  of  the  Christ, 
indicates  the  paraphrastic  nature  of 
the  quotation.  In  the  Old  Testament 
passage  it  is  "  the  Lord,"  "  the  glory 
of  the  Lord,"  and  "the  light,"  which 
are  fitly  represented  by  Christ  who  is 
the  "true  light,"  "the  brightness  of 
the  Father's  glory,"  and  the  ascended 
and  glorified  "  Lord."  The  purpose  of 
ihe  a{>ostle  is  by  Scripture  to  confirm 
and  enforce  his  e.xhortation  to  Chris- 
tians, that  they  reprove  and  convict  the 
works  of  darkness  (vcr.  ii)  through 
their  w(»rds  and  deeds  of  truth.  This 
they  may  hopefully  do,  since  sinners 
are  exhorted  to  awake  and  rise  from 
their  deadly  sleep,  witli  the  promise 
that  Christ  will  shine  upon  them  with 
ids  renewing  and  life-giving  light, 
(^miparc  "  Let  your  light  .so  shine  be- 
fore men,"  etc.  (-Mutt.  5  :  le). 


I  15.  Paul  resumes  his  exhortation  to 
I  a  Christian  walk  (v<r.  «),  interrupted 
by  the  digression  of  ver.  12-1-1.  Yet  the 
exliortation  is  modified  and  .strength- 
!  ened  by  the  digression.  Since  you  are  to 
I  reprove  and  convict  the  evil  conduct  of 
I  others  by  the  light  of  your  words  and 
practice,  See  then,  or.  Look  to  it 
therefore,  that  ye  walk  circum- 
spectly, or,  corefully.  The  best  text 
reads,  see  to  it  then  carefully  how  ye 
walk.  Tlie  apostle  would  have  tliem 
keep  their  eyes  open,  and  be  on  their 
watch  and  guard  against  any  deviation 
from  tlie  path  of  goodness,  righteous- 
ness, and  truth  (ver.  a).  They  were  to 
exercise  great  carefulness,  that  they 
might  walk  not  as  fools,  more  ex- 
actly, not  as  unwise,  but  as  wise. 
They  were  to  have  regard  to  duty  and 
truth  in  the  .smallest  matters,  and  ex- 
ercise a  religious  j>rudence,  not  spirit- 
ually unwise  as  to  facts  and  conse- 
quences, but  walking  "in  wisdom 
toward  those  without"  (Coi.  4.-5)  and 
"understanding  what  the  will  of  the 

Lord  is  "  (ver.  17). 

JG.  The  apostle  describes  how  they 
j  are  to  walk  wisely,  by  Redeeming 
:  the  time.    This  is  an  interesting  but 
■  difhcult     phrase.      A    similar    one    is 
I  found   in   Dan.  2  :  8,  where  Nebuchad- 
I  nezzar  said  to  the  Chaldee  wise  men, 
!  Ve  would  buy,  or,  gain  time,  so  gain 
I  advantage  by  delay  in  hope  of  escap- 
ing threatened  destruction.     Here  the 
participle,  redeeming,  is  middle,  mean- 
j  ing  buying  up  for  yourselves,  as  a  per- 
son buys  from  the  market.     Buy  up  for 
yourselves  the  time,  purchasing  it, as  it 
were,   by   your    patient   watchfulness, 
j  zeal,  and  well-doing,  and  so  make  the 
I  time  your  own,  for  your  own  good,  the 
!  good    of    others,    and    for    the    Lord. 
'  Avail  yourselves  of  every  occasion  of 
'  usefulness,  allowing  none  to  go  by  un- 
improved.  The  phrase  is  therefore  well 
rendered:    Buying  up  the  opportunity, 
I  make  a  wise  and  .sicred  use  of  circum- 
'  stances  and  of  every  opportunity  for 


Ch.  V.J 


EPHESIANS 


191 


17  evil.    Wherefore  be  ye  not  unwise,  but 
g understanding  •>  what  the  will  of  the 

18  Lord  is.     And    'be    not   drunk    with 
wine,  wherein  is  excess  ;  but  be  filled 

19  with,  the  Spirit,  J  speaking  to  yourselves 
I' in  psalms  and  hymns  and  spiritual 


17  evil.  Therefore,  be  not  foolish,  but 
understand  what   is    the  will  of  the 

IS  Lord.  And  be  not  drunken  with  wine, 
wherein  is  riot,  but  be  filled  with  ihe 

19  Spirit;  speaking  one  to  another  in 
psalms  and  hymns  and  spiritual  songs, 


g  1  Chrou. 


32  :  Rom.  12  :  2.  hi  Thess.  4:3; 

j  Acts  16  :  25  ;  Col.  3  :  16 :  Jarat-s  5 


I  See  refs.  Gen.  9     20     Piov.  23  :  20,  30. 
k  Ps.  47  .  7. 


doing  good.    Because  the  days  are  [ 

evil.     The  days  of  your  time  are  evi/,  j 
attended  with  sin  and  sorrow,  persecu-  | 
tions,  distresses,  temptations,  and  pre- 
vailing wicliedness.      One  year   later  j 
Rome  was  burned  and  the  terrible  per-  j 
secution  of  Christians  under  Xero  be- 
gan;   tive  years  later  the  empire  was  , 
convulsed   with  civil  war,   and  seven  • 
years    later  Jerusalem  was   destroyed 
and    the  Jewish  State  ended.     When  j 
Paul  wrote  he  was  still  a  prisoner,  and 
the  times  betokened  a  coming  storm.  He 
could  say:    You  need  to  improve  every 
opportunity  to  counteract  the  influence  i 
of   these    times    upon   yourselves  and  ' 
others.     And  perhaps,  keeping  in  mind 
tlie  figure  of  a  merchant,  because  oppor-  ■ 
tunities  also  are  rare  and  the  market 
must  be  carefully   watched   to  secure 
them.     Paul  doubtless  had  in  mind  the 
sins  and  difhculties  of  the  then  present 
time,  but  his  words  are  applicable  to 
every  age  in  which  sin  presents  a  hin- 
drance and  a  peril,     (comp.  Coi.  4:5.) 

17.  Wherefore,  on  this  account, 
because  ye  ought  to  walk  so  carefully 
and  the  days  are  evil,  be  ye  not  un- 
wise, be  not  foolish.  The  two  words, 
"not  as  fools"  or  unwise  (ver.  15)  and 
foolish  here  are  not  exactly  the  same 
in  meaning.  The  former  relates  more 
to  practical  irreligion  and  spiritual 
blindness;  the  latter  to  the  careless 
and  inconsiderate,  who  act  without  re- 
flection and  are  therefore  ignorant  of 
religious  subjects  and  duties.  But,  on 
the  contrary,  understanding  what 
the  will  of  the  Lord  is,  generally 
and  particularly,  concerning  your  walk 
and  life.  By  the  word  Lord  Christ  is 
meant.  It  is  implied  that  his  will  may 
be  known  in  reference  to  Christian  du- 
ties. 

18.  And,  to  mention  a  particular 
instance  of  senseless  folly,  be  not 
drunk, intoxicated,  with  wine.  "To 
the  exhortation  against  impurity  he 
fitly  adds  one  against  drunkenness" 
(Bengel).     Wherein,  in  which  act 


and  practice,  is  excess,  self-abandon- 
ment, dissoluteness.  The  word  denotes 
a  state  in  which  there  is  no  safety.  It 
expresses  the  consequences  of  debauch, 
an  abandonment  to  profligacy,  neces- 
sarily resulting  in  destruction  of  hap- 
piness and  ruin  of  body  and  soul.  It  is 
not  necessary  to  suppose  that  the  Ephe- 
sian  Christians  were  given  to  such  ex- 
cesses in  social  life,  or  at  their  love- 
feasts,  or  in  celebrating  the  Lord's  Sup- 
per. There  is  not  the  least  intimation 
of  this.  There  may  have  been  individ- 
ual cases  of  drunkenness.  It  was  fre- 
quent enough  in  heathen  life  and  in 
heathen  religious  rites.  See  the  last 
paragraph  on  ver.  12. 

In  strong  contrast  with  being  drunk- 
en he  exhorts  them  to  be  filled  with, 
literally,  in,  the  Spirit,  and  so  per- 
meated by,  and  under  the  power  of,  the 
Spirit.  "  The  fullness  which  Christians 
are  exhorted  to  attain  is  the  same  as 
has  been  before  mentioned  in  this  Epis- 
tle (1  :  23 ;  3  :  19.  4  :  13)  and  relates  to 
spiritual  gifts,  graces,  and  character. 
While  becoming  so  tilled  he  is  'in  the 
Spirit,'  that  is,  united  with  him  as  with 
Christ;  or  under  the  influence  of  his 
divine  agency,  as  the  phrase,  'in  the 
Spirit '  is  often  used  in  reference  to  the 
afflatus  of  divine  inspiration.  .  .  As  in 
the  next  verse,  the  contrast  seems  to  be 
also  between  the  mirthful  and  intem- 
perate songs  of  the  votaries  of  Bacchus, 
and  the  inward  thanksgiving  and  joyous 
emotions  of  the  true  Christian  heart ;  it 
appears  probal)le  that  St.  Paul  design- 
edly chooses  the  phrase,  'in  the  Spirit,' 
which  expresses  spiritual  inspiration, 
in  order  to  make  the  antithesis  the  more 
striking"  (Turner). 

19.  The  natural  outcome  of  being 
filled  with  the  spirit:  Speaking:  to 
yourselves,  equivalent  to,  among 
yourselves,  that  is,  to  one  another.  In 
psalms,  probably  Old  Testament 
psalms,  accompanied  perhaps  with  the 

harp     (Acts    1    :    20;    13    :    33;     1    Cor.  14    :    26), 

hymns,  sacred  songs  of  praise  to  God, 


192 


EPHESIANS 


[Ch.  V. 


songs,  singing  and  making  melody  in 

20  your  heart  to  the  Lord  ;  'giving  thanks 
always  for  all  things  unto  God  and  the 
Father  "'  in  the  name  of  our  Lord  Je- 
sus Christ. 

Duties  relating  to  thejamilij  and  home. 

21  "Submitting  yourselves  one  to  an- 
other in  the  fear  of  God 


singing  and  making  melody  in  your 
20  heart  to  the  Lord  ;  giving  thanks  al- 
ways for  all  things  to  our  God  and 
Father,  in  the  name  of  our  Lord  Jesus 
Christ. 


21     Submitting  yourselves  to  one  another 


:  Col.  3  :  17.  m  See  refs.  John  14  :  13,  14 ;  1  Peter  2  :  5. 

w  Rom.  13  :  1-5  ;  Heb.  13  :  17  ;  1  Peter  5  :  5. 


such  as  Paul  and  Silas  sang  in  the 
prison  at  Philippi  (Acts  le  :  23;  comp.  Heb. 
2  :  12),   and   spiritual   soii§rs,  odes 
and    lyrics   in   general   of   a   spiritual  ; 
character,  and  often  prompted  by  the 

Spirit.     (Comp.  Rev.  5  :  9,  10;    15  :  3,  4.)     The 

three  words  together  embrace  the  whole 
circle  of  Christian  praise  and  music, 
it  will  be  well  to  notice  that  the  songs 
(if  Mary  and  Zachariali  are  made  up  of 
Old  Testament  Scripture  (Luke  i  :  46-55 
07-79),  and  the  chant  of  the  disciples  in 
Acts  4  :  24-31  in  part.  The  hitter  in 
their  praise  to  God  spake  also  to  one 
another.  Singing  psalms  of  praise  was 
coimnon  among  Jewish  Christians  (.lauies 
5  :  13) ;  hyiiins  perhaps  were  more  com- 
mon among  Gentiles;  and  spiritual 
odes  among  all.  In  his  fomous  letter  to 
Trajan,  Pliny,  about  A.  D.  110,  writes 
that  the  Christians  were  accustomed 
to  meet  before  daylight  on  a  stated  day 
and  sing  songs  to  Christ  as  God  among 
themselves  alternately. 

Siiigiiigi  witli  an  audible  voice,  and 
making  melody  in  your  heart, 
the  joyful,  silent  music  of  the  soul,  to 
the  Lord,  Christ.  Some  critics  omit 
in  before  your  heatt,  and  translate 
niaking  melody  with  your  hearts,  heart- 
ily. The  common  reading,  however,  is 
to  be  preferred,  and  is  in  accord  with 
Col.  3:16:  "Singing  in  your  hcnits 
unto  God."  Public,  social,  and  pri- 
vate singing  are  brought  into  view  in 
this  verse;  and  devotion  of  the  heart  is 
emphasized.  It  is  only  as  the  melody 
is  deeper  than  the  oral  utterance  and 
"  to  the  Lord"  that  it  is  worship  (Johu 
4  ■.^l^). 

20.  Another  natural  result  and  at- 
tendant of  being  filled  with  the  Spirit: 
continual  thanksgiving.  (iiving: 
thanks  always  for  all  thing^s,  for 
adversity  as  well  as  pros])erity,  and  for 
everything  that  comes  from  (lod,  since 
"all  things  work  together  for  good  to 


them  that  love  God  "  (Rom.  8  :  28).  Sin, 
as  opposed  to  God's  nature  and  will,  is 
to  be  excluded  ;  yet  even  sin  may  be  an 
occasion  for  tliankfulness,  when  it  is 
made  subservient  to  our  good  and  to 
God's  glory  (Roni.  6  :  17).  Unto  God 
and  the  Father,  or,  as  the  phrase 
appears  to  mean:  to  our  God  and 
Father ;  he  who  is  our  God,  the  same  is 

a  Father  to  us.    (Comp.  l  :  3  ;    Gal.  1:4.)    Ill 

the  name  of  our  Lord  Jesus 
Christ,  as  a  Mediator,  Saviour,  and 
all  that  his  name  signifies.  Notice  the 
name  is  here  given  in  full.  Giving 
thanks  is  a  part  of  worship  and  it  must 
be  done  in  connection  with  Christ,  in 
and  through  his  name  (Jo^u  u  -.  u;  i6  : 

23.  24.  2r,). 

21-33.  Duties,  as  Christians, 
relating  to  the  married  and  the 

FAMILY. 

21.  A  mutual  respect  and  subordina- 
tion in  the  various  relations  in  which 
we  are  placed.  The  being  filled  with 
the  Spirit,  as  well  as  the  devout  and 
humble  spirit  of  thankfulness,  just  en- 
forced, naturally  suggests  the  proper 
submission  which  we  owe  to  others, 
whatever  be  their  station  in  life.  Grow- 
ing out  of  the  exhortations  is  the  gen- 
eral principle  and  precept:  Subniit- 
tinjr  yourselves  one  to  another 
in  the  fear  of  God,  lathcr,  of  Christ, 
according  to  the  best  text,  not  in  a 
slavish,  1)ut  in  a  reverential  fear.  In 
thus  doing  you  will  honor  him.  The 
two,  reverential  fear  toward  Christ  and 
a  proper  respect  and  reverence  for  one 
another,  naturally  go  together,  since 
Christians  are  members  of  his  body 
and  united  in  him  as  their  Head.  The 
motive  is  not  terror  of  punishment,  hu- 
man or  divine,  but  a  humble,  loving 
reverence  for  the  dignity  and  authority 
of  Christ,  our  Lord  and  Saviour. 

The  apostle  at  once  proceeds  to  the 
application   of   this    principle    to  the 


Ch.  v.] 


EPHESIAKS 


193 


22  0  Wives,  submit  yourselves  unto  your 

23  own  husbands,  p  as  unto  the  Lord  ;  for 
4  the  husband  is  tlie  head  of  the  wife, 
even  as  'Clirist  is  the  liead  of  the 
church :  and  lie  is  the  saviour  of  the 

24  body.  Therefore  as  the  church  is  sub- 
ject unto  Christ,  so  let  the  wives  be  to 
their  own  husbands  in  every  thing. 


22  in  the  fear  of   Christ :  wives  to  their 

23  own  husbands,  as  to  the  Lord.  Becau.se 
a  husband  is  head  of  the  wife,  as  also 
Christ  is  head  of  the  church;  himself 

24  the  Savior  of  the  body.  But  as  the 
church  is  subjected  to  Christ,  so  also 
are  the  wives  to  their  own  husbands 
in  everything. 


Gen.  .3:16;  Esther  1  :  10-20  ;  Col.  : 


18. 


i>  6  :  5  ;  Col.  3  :  23. 


3  1  Cor.  11  :  3. 


Christian  home.  Thus  this  verse  is  a 
connecting  link  between  what  pre- 
cedes and  follows. 

22.  The  most  approved  text  omits 
the  verb,  submit  yourselves,  and 
closely  connects  this  clause  with  the 
preceding  one.  The  apostle  extends 
the  principle  of  mutual  submission  to 
the  wife :  wives,  unto  your  own 
husbands,  as  unto  the  Lord,  who, 
in  a  certain  sense,  is  represented  by 
the  husband  in  the  marriage  relation 

(1  Cor.  11  :3;    Col.  3  :  18).      TllC  Subuiission 

is  that  of  love,  respect,  and  reverence, 
which  is  befitting  the  relation  she  holds 
to  her  husband.  Spiritually  she  is  on 
an  equality  with  man,  but  as  a  hus- 
band he  is  the  natural  and  the  scrip- 
turally  recognized  head  and  leader  in 
the  family.  Her  submission  to  her 
husband  must  be  in  accordance  with 
the  principles  of  righteousness,  and 
nothing  is  required  of  her  inconsistent 
with  her  Christian  character.  This 
submission  of  the  wife,  when  rightly 
understood  and  practised,  accords  with 
her  inner  nature,  is  in  harmony  with 
her  relations  to  God  and  others,  and  is 
productive  of  the  fullest  development 
of  her  character,  her  highest  happiness 
and  good.  Your  own,  emphatic,  sug- 
gesting the  close  and  holy  union  in 
the  marriage  relation.  In  1  Cor.  7  : 
2,  both  husband  and  wife  are  repre- 
sented as  having  the  same  reciprocal 
relation  and  property  in  each  other. 
The  Lord  means  Christ,  who  is 
named  at  the  end  of  the  preceding 
verse.  Both  the  family  and  the  church 
have  their  origin  in  Christ,  who  is  the 
Creator  of  all  things,  the  author  of 
spiritual  life,  and  of  the  church  which 
he  has  purchased  with  his  blood  (Coi. 
1  :  15-20).  A  fundamental  principle  un- 
derlies the  family  and  church  relation. 

23.  For,  introducing  a  reason  for 
the  exhortation  just  given,  Because 
the  husband,  according  to  the  best 
text,  a  husband  is  head  of  the  wife, 


that  is,  his  wife,  as  also  Christ  is  head 

of  the  church,  the  congregation  of  his 
called-out  people.  The  husband  and 
Christ  are  placed  as  parallels,  as  also 
are  the  wife  and  the  church.  The  hus- 
band and  wife  are  "  one  fiesh  "  (ver.  3i), 
as  also  are  Christ  and  the  church  one 
spiritual  organism  consisting  of  head 
and  body.  As  Christ  is  head  of  the 
church,  so  is  the  husband  the  head 
of  the  wife  in  the  married  relation. 
(coiup.  1  Cor.  u  :  3.)  The  figure  of  the 
marriage  union  to  Christ  and  his 
church  is  prominent  in  the  New  Tes- 
tament (Matt.  9  :  15  ;  25  :  1-10;  John  3  :  29  ; 
Rev.    19   :    7-9;   21    :   2,  9;   22  :  17).      And    he 

is,  rather,  He  himself  is,  emphatically, 
and  no  other,  the  saviour  of  the 
body,  to  which  both  believing  hus- 
bands and  wives  belong.  This  is  a  limit- 
ing, guarding  clause.  So  far  as  head- 
ship the  parallels  are  complete,  but  they 
must  be  carried  no  further.  In  addi- 
tion and  beyond  the  parallel,  Christ  is 
the  Saviour  of  his  congregation  of  be- 
lievers. There  might  be  danger  lest 
the  wife,  regarding  her  husband  as  her 
natural  protector  and  saviour  in  difficul- 
ties and  dangers,  should  be  too  com- 
pletely absorbed  in  the  thought  and 
lose  sight  of  Christ  as  her  supreme 
Saviour  from  sin  and  all  its  conse- 
quences. 

24.  Therefore,  rather,  But,  while 
Christ  as  the  Saviour  of  the  church 
stands  alone,  in  which  work  man  as  a 
husband  takes  no  part  and  in  which 
there  can  be  no  parallel,  a  comparison 
can  be  made  in  this  that,  as  the 
church  is  subject  unto  Christ,  so 
let  also  the  wives  be  subject  to 
their  own  husbands  in  every- 
thin§r  pertaining  to  the  married  rela- 
tion and  its  interests.  (Comp.  i  Cor.  7  :  39 ; 
Col.  3  .  20,  21.)  See  the  limiting  clause 
of  ver.  22,  "as  to  the  Lord."  Nothing 
is  required  contrary  to  the  Lord  or  in- 
consistent with  his  supremacy.  As  the 
subjection  of  the  church  to  Christ  is 


N 


194 


EPHESIANS 


[Ch.  Y. 


25  'Husbauds,  love  your  wives,  eveu  as  j 
Christ  also  loved  the  church  and  'gave 

26  himself  for  it :  "  that  he  miglit  sauctify 
aud  cleause  it  »  with  the  washing  of 

27  water  J  by  the  word,  »that  he  might 


25  Husbauds,  love  your  wives,  as  also 
Christ  loved  tlie  church,  and  delivered 

26  himself  up  for  it:  that  he  might  i.anc- 
tify  it,  having  cleansed  it  by  the  bath- 

27  ing  of  water  iu  the  word,  that  he  might 


s  Gen.  2  :  24 ;  Col.  3  ;  19.  t  Ver.  2  ;  Acts  20  :  28. 

Zech.  in  :  1  ;  Johu  3  .  5  i  Titus  3:5.  y  See  refs.  John  15 


John  n 


19;  Titus  2  .  U. 
z  See  refs.  Col.  1  :  22. 


perfectly  natural,  noble,  and  the  result- 
ant of  love,  so  is  the  subjection  of  the 
wife  to  the  liusband.  There  is  nothing 
debasing,  unnatural  within  the  sphere 
of  this  wifely  subjection,  nothing  but 
what  a  loving,  confiding,  and  noble 
woman's  heart  would  give.  Own  is 
omitted  in  many  manuscripts  and  by 
many  editors,  who  suppose  it  intro- 
duced from  ver.  22,  but  there  is  much 
in  favor  of  retaining  it, 

35.  Paul  turns  to  the  other  side  of 
this  mutual  obligation  in  the  marriage 
relation.  Husbands,  love  your 
wives,  with  inner  afl'ection  and  the 
corresponding  outward  manifestation, 
(^ompare  1  .John  3  :  IS,  "  Let  us  not 
love  in  word,  neither  with  the  tongue, 
but  in  (Iced  and  truth";  and  1  Peter 
3:7,"  Giving  honour  unto  the  wife  as 
unto  the  weaker  vessel,  and  as  being 
heirs  together  of  the  grace  of  life."  It 
was  not  needful  to  exhort  the  wife  to 
love,  for  that  she  was  ever  ready  to 
give,  the  natural  outgoing  of  a  devoted 
heart.  But  she  might  be  led  to  abuse 
lier  liberty  as  a  child  of  God  and  to  lose 
sight  of  the  submission  she  owed  to  her 
husband.  On  the  other  hand,  the  hus- 
band might  abuse  his  headship  and 
turn  the  willing  and  loving  submission 
of  the  wife  into  a  servile  subjection  of 
bondage.  In  his  business  and  many 
cares  and  hardships  he  might  nourish 
a  selfish  nature,  wliich  would  show  it- 
self in  his  home  and  thus  rob  his  wife 
of  that  atl'ection  which  is  her  due. 
And  so  the  apostle  exhorts  him  not 
onlj'  to  love,  but  also  shows  him  the 
kind  and  degree  of  love  he  is  to  give. 
Kven  as,  or,  <is  aim,  Christ  also 
loved  the  church,  and  g:ave  him- 
self, 'le/irord  hinisrlf  up,  to  sutlcrings 
and  death,  for  it,  in  its  behalf  (Comp. 
ou  ver.  2.)  Tiie  love  here  required  of  the 
husband  is  not  of  passion,  nor  merely 
of  friendship,  but  of  the  soul  in  its 
spiritual  i)urity  and  from  its  innermost 
depths,  it  should  l)e  Christlike,  pat- 
terned after  God's  love,  self-forgetful, 


and  self-sacrificing,  and  self-devoting, 
even  unto  death. 

26.  The  apostle  develops  more  fully 
Christ's  love  as  a  pattern,  and  so  he 
presents  the  aim  of  his  self-devoting 
love  unto  suffering  and  death,  hi  order 
that  he  might  sanctify  and 
cleanse  it,  rather,  ihat  he  might 
sanctify  it,  set  it  apart  and  consecrate 
it  "that  it  should  be  holy  and  without 
blemish"  (ver.  27).  The  word  cleanse 
in  the  original  is  a  participle,  and  is 
translated  by  some,  cleaning,  making 
tlie  act  contemporaneous  with  that  of 
the  verb  "  sanctify."  But  most  schol- 
ars render,  having  cleansed,  denoting 
an  act  antecedent  to  that  of  the  ver)». 
The  latter  use  is  by  far  the  more  fre- 
quent and  on  this  account  is  to  be  pre- 
ferred, as  well  as  on  logical  and  doc- 
trinal grounds.  AVith  the  washing, 
better,  by  the  bathing,  of  water  by, 
rather,  in,  the  word.  This  battling 
of  water  is  spoken  of  as  well  known, 
and  doubtless  refers  to  l)aptism.  Com- 
pare Titus  3  :  5,  "the  l)athing  of  regen- 
eration," the  only  other  passage  in  the 
New  Testament  where  this  noun,  ren- 
dered "bathing,"  occurs.  As  the  apos- 
tle's representation  in  this  whole  pas- 
sage is  taken  from  the  marriage  relation, 
it  is  thought  by  some  that  in  the  batliing 
of  water  there  is  a  likening  of  baptism 
to  the  bath  which  the  bride  was  accu.s- 
tomcd  to  take  preceding  her  marriage. 
Such  an  allusion  is  possible,  but  must 
not  be  pressed.  Baptism  has  this  much 
to  do  with  the  divine  life  in  the  soul, 
that  it  should  follow  immediately  after 
believing,  ami  it  is  the  first  public 
manifestation  and  profession  of  that 
life  before  the  worhl.  It  is  the  begin- 
ning of  a  Christian  profession,  a  putting 
on  Christ  (<;=''•  ^  :  -'t).  But  the  outward 
cleansing  is  not  all,  and  therefore  tlie 
apostle  adds  emphatically  /J/  theirord, 

the   gospel   (6  :  n  ;    Hom.  10   '  H.  17  ;    1  Peter  1  : 

2.1 ),  accepted  by  faith.  It  is  "in  the 
word  "  as  the  element  or  sphere,  in 
which  the  cleansing  takes  place  (James 


Ch. 


v.] 


EPHESIANS 


195 


present  it  to  himself  "■  a  glorious  church,  1 
not  having  spot,  or  wrinl^le,  or  any 
such  thing  ;    ^  but  that    it   should   be  ! 

28  holy  and  without  blemish.  So  ought 
men  to  love  their  wives  <-■  as  their  own 
bodies.     He  that  loveth  his  wife  loveth 

29  himself  :  for  no  man  ever  yet  hated  his 
own  flesh  ;  but  nourisheth  and  cherish- 
eth  it ;  even  as  the  Lord  the  church : 


himself  present  to  himself  the  church, 
glorious,  not  having  a  spot,  or  wrinkle, 
or  any  such  thing,  but  that  it  may  be 

28  holy  "and  without  blemish.  So  hus- 
bands ought  to  love  their  own  wives 
as  their  own  bodies.    He  that  loves  his 

29  own  wife  loves  himself.  For  no  one 
ever  hated  his  own  flesh ;  but  nour- 
ishes and  cherishes  it.  even  as  Christ 


a  Rev.  21  :  10,  11. 


c  Ver. 


1  :  18;  John  17  :  17),  and  baptism  derives 
its  efficacy  from  the  word  and  is  mean- 
ingless without  it.  The  cliurch,  in  or- 
der to  its  full  consecration  to  Christ,  is 
purified,  as  to  its  individual  members, 
by  the  Holy  Spirit  in  the  word  of  God, 
and  this  is  symbolized  and  publicly 
manifested  and  proclaimed  in  baptism, 
27.  The  design  of  Christ  in  cleans- 
ing, setting  apart,  and  consecrating  the 
church  is  given.  The  final  aim  of  his 
love,  begun  before  time  (i  :  *)  and  ex- 
tending into  eternity,  is  brought  into 
view.  He  is  emphatic.  In  order  that 
he  himself  might  present  it  to 
himself,  that  he,  the  bridegroom, 
might  present  the  church,  his  bride,  to 
himself.  Notice  that  in  the  greatness 
and  majesty  of  his  character,  and  in 
the  abundance  of  his  grace,  he  both 
presents  and  receives.  Compare  the 
same  figure  in  2  Cor.  11  :  2,  "That  I 
may  present  you  as  a  chaste  virgin  to 
Christ."  A  glorious  church,  or, 
the  church  arrnyed  in  glory,  his  con- 
gregation of  glorified  people  (Rev.  i9  : 
7,  8),  free  from  sin  and  holy,  as  ex- 
plained in  the  rest  of  this  verse.  Not 
having  spot,  to  mar  the  beauty  of 
the  person,  indicative  of  moral  evil  and 
a  sinful  disposition,  or  wrinkle,  the 
marks  of  vice  or  of  age,  or  any  such 
thing,  any  moral  defilement  that  dis- 
figures the  character,  like  spots  and 
wrinkles  in  the  face.  The  church  is  to 
be  in  faultless  spiritual  beauty  and  in 
the  vigor  of  perpetual  youth.  But, 
so  far  from  having  any  contamination 
with  sin,- it  was  Christ's  design  that  it 
should,  or,  vu'ghf,  be  holy,  abso- 
lutely pure  and  consecrated  to  him, 
and  without  blemish,  without  any 
defect,  absolutely  unblamable.  It  is  to 
be  a  church  of  perfect  purity,  holiness, 
happiness,  and  glory  (Coi.  i  :  22;  jude  24: 

Rev.  14  :  4,  5). 

The  glorious  condition  of  the  church 
here  presented  is  that  which  will  be 


realized  at  the  marriage  supper  of  the 
Lamb  (Rev.  19  :  9),  "The  union  of 
Christ  and  his  church  is  indeed  repre- 
sented in  Scripture  as  now  subsisting; 
but  nevertheless  it  is  imperfect.  And 
it  is  exactly  in  this  same  way  true  that 
although  '  we  are  9<o?t'  the  sons'  (1  Joim 
3:2),  yet  are  '  we  ivaitivg  for  the  adop- 
tion of  sons'  (Rom.  8  :  23),  that  is,  the 
perfection  of  such  condition  when,  in 
the  kingdom  of  glory,  we  shall  be 
'sons  of  God,  being  the  sons  of  the 
resurrection  '  "  (i-uke  20  :  36), 

28.  Taking  up  the  thought  of  ver. 
25,  the  apostle  applies  the  striking  il- 
lustration of  Christ  and  the  church  to 
the  husband  and  wife.  So,  with  a 
love  like  that  of  Christ,  ought  men 
to  love  their  oirn  wives,  who  are, 
as  it  were,  a  part  of  themselves,  as 
being,  in  fact,  their  own  bodies. 
The  peculiar  form  of  the  simile  seems 
suggested  l)y  the  fact  that  the  church  is 
both  the  bride  and  the  body  of  Christ ; 
wives  also  are  the  brides  and  united  to 
their  own  husbands  in  one  body.  The 
thought  is  enlarged  and  enforced:  He 
that  loveth  his  own  wife  loveth 
himself;  his  wife  is  himself  Self- 
love  is  natural  and  right,  and  as  the 
wife  is  a  part  of  the  husband,  being 
together  one  fle.sh  (ver.  ri),  so  it  is  natu- 
ral and  right  for  men  to  love  their 
wives. 

29.  The  opposite  of  this  is  abnormal 
and  unnatural.  For  no  man,  under 
normal  conditions,  ever  yet  hated 
his  own  flesh.  This  is  even  true  of 
ascetics  who,  though  subjecting  their 
bodies  to  the  severest  discipline,  did  it 
for  their  own  good;  but,  on  the  con- 
trary, he  nourisheth  and  cherish- 
eth*  it ;  even  as  the  Lord,  rather, 
according  to  the  best  text,  as  Christ, 
the  church.  And  thus  the  compari- 
son holds  as  to  Christ  and  the  church. 
It  is  natural  and  right  in  both  cases. 
What  is  otherwise  is  against  nature; 


190 


EPHESIANS 


[Ch.  V. 


30  (for  '1  we  are  members  of  his  body,  of  1  30  the  church  ;  because  we  are  members 

:U  his  flesh,  and  of  his  bones.)    *  P'or  this    31  of   his  body.    For  this  cause  shall  a 

cause  shall  a  man  leave  his  father  and         man  leave  father  and  mother,  and  shall 

mother,  and  shall  be  joined  unto  his  |       cleave  to  his  wife,  and  the  two  shall  be 

wife,  and  they  two  shall  be  one  Hesh.    32  one  flesh.  This  mystery  is  great ;  but  I 

32  This  is  a  great  mystery:  f  but  I  speak         am    speaking    of    Chris^t   and    of    the 
concerning    Christ   and    the    church,  l  33  church.      Nevertheless    do     ye     also, 

33  Nevertheless  e  let  every  cue  of  you  iu  | 

d  Rom.  12  :  5  :  1  Cor.  6  :  15.         e  Gou.  2  :  24.        /Ps.  45  :  9-17  ;  Rev.  21  :  2.         g  Ver.  25 ;  Col.  3  ;  19. 


what  is  unnatural  is  un-Christian.  Iu 
Christ's  nourishing  the  church  there  is 
no  need  of  supposing  a  reference  to  the 
Lord's  Supper.  By  his  Spirit,  word, 
;nul  tlie  various  means  of  grace  Christ 
nourishes  his  people  and  tenderly 
watches  over  them  as  the  husband 
should  his  wife  (Kov.  3:20,21). 

30.  For,  or,  Because,  to  state  a  fun- 
damental reason  why  Christ  nourishes 
the  church, we  are  members  of  his 
body  (1  Cor.  6  :  15;  12  :  27).  We  are  in- 
dividually members  of  his  body;  the 
church  or  congregation  of  Christ's  fol- 
lowers l)eing  conceived  of  as  a  whole. 
The  connection  with  the  church  and 
the  union  with  Christ  is  viewed  in  its 
spiritual  nature  and  relations,  and  is 
most  intimate  and  close. 

The  latter  clause  of  this  verse,  of 
his  flesh,  and  of  liis  bones,  is  of 
doubtful  genuineness.  They  are  not 
fouiul  in  the  three  oldest  manuscripts, 
tliough  most  of  the  versions  and  Fathers 
retain  them.  Both  the  Revised  and 
the  Improved  versions  omit  them.  It 
is  quite  possible  tliat  the  words  were 
written  on  the  margin  from  Gen.  2  : 
2:5,  and  introduced  by  some  copyist  into 
the  text.  However  that  may  be,  the 
words  are  a  striking  comment  and  en- 
forcement of  the  thought  just  pre- 
sented. Adam  said  of  his  wife,  "This 
is  now  bone  of  my  bone  and  flesh  of 
my  flesh,"  expressive  of  the  origin  of 
Eve  and  of  the  closeness  of  the  unity 
of  Adam  and  his  wife  and  of  the  mar- 
riage relation.  At  the  same  time  it  il- 
lustrates and  symbolizes  the  oneness  of 
Christ  and  his  church.  They  partake 
of  his  nature  and  are  one  in  him  by  a 
spiritual  union. 

31.  Apposite  here  and  illustrating 
the  statement  just  made  are  the  words 
found  substantially  in  Gen.  2  :  24,  and 
qnoted  by  our  Lord  in  Matt.  19:5: 
I'or  this"  cause,  the  origin  of  woman 
from  man,  shall  a  man  leave  .  .  . 
and  shall  be  joined  unto  his  wife, 


and  they  two  shall  be  one  flesh. 

The  apostle  sees  a  divine  principle  and 
analogy-  in  the  marriage  relation  and 
in  Christ  and  his  church.  The  latter 
is  the  higher,  spiritual  and  eternal ;  the 
former  is  the  lower,  earthly  and  tem- 
poral. The  earthly  can  be  enforced  by 
the  heavenly,  and  vice  versa.  We  are 
members  of  his  body,  which  is  as  true 
of  Christ  and  his  church  as  of  the  one- 
ness of  husband  and  wife.  The  ground, 
however,  is  tobefound  in  the  spiritual. 
The  spiritual  naturally  precedes  the 
physical. 

32.  This  is  a  great  mystery, 
l)etter,  this  mystery  of  the  union  of  man 
and  wife  in  one  flesh  /a>  great;  but  I 
speak,  /  am  speakihg,  in  reference 
to  Christ  and  t»  reference  to  the 
church,  to  which  our  thoughts  have 
been  drawn,  and  not  so  much  of  the 
marriage  union  of  husband  and  wile. 
He  saw  mystery  in  both,  and  the  fact 
of  the  union  in  each  case  was  equally 
true,  but  the  greater  one,  the  one  more 
ab.sorbing  his  thoughts,  and  the  more 
authoritative  as  an  argument  and  as  a 
fundamental  fact,  was  the  union  of 
Christ  and  the  church.  In  this  divine 
conception  of  the  oneness  of  Christ 
and  his  people  was  found,  as  it  were, 
the  pattern  of  the  union  in  marriage. 
The  word  mystery  does  not  mean 
mystical  or  sacramental,  but  is  here 
used  in  the  same  general  meaning  as 
elsewhere.  It  denotes  a  secret  or  ///(/- 
den  thing,  not  generally  understood, 
and  generally  known  only  by  reve- 
lation (3  :9).  There  is  a  deep  signiti- 
caiice  in  the  union  of  husband  and  wife 
symbolizing  the  greater  fact  and  the 
more  wonderful  union  of  Christ  and 
his  church,  and  this  truth  was  not 
understood  until  it  was  revealed. 

33.  Nevertheless,  though  I  am 
speaking  of  this  mystery,  especially  of 
Christ  and  bis  church,  I  will  pui-sue  it 
no  further,  but  rather  enforce  from  it 
the  obligations  and  duties  of  each  of 


Ch.  v.] 


EPHESIAXS 


197 


particular  so  love  his  wife  even  as  him- 
self;  and  the  wife  see  that  she  J*  rever- 
ence her  husband. 


severally,  each  so  love  his  own  wife 
even  as  himself ;  and  let  the  wife  see 
that  she  reverence  her  husband. 


h  1  Peter  3  :  5,  6. 


the  married  parties.  Let  every  one 
of  you  in  particular,  rather,  let 
each  one  a/so,  as  Christ  the  church, 
severally,  so  love  his  ownwHe  even 
as  himself,  as  beiug,  or,  as  if  she  were 
himself.  And  the  wife  see  that 
she  fear,  or,  reverence  her  hus- 
band, exercising  in  thought,  word, 
and  deed  that  confiding  and  reverent 
fear  that  follows  in  the  train  of  love. 

(Comp.    on     ver.    2t.)       "Where    SUcll     loVC 

exists  there  can  be  no  slavish  fear" 
(Boise).  "  Reverence  consists  of  love 
and  esteem,  which  produce  a  care  to 
please;  and  a  fear  which  awakens 
caution  lest  just  offense  be  given.  That 
the  wife  thus  reverence  her  husljand  is 
the  will  of  God  and  the  law  of  the  re- 
lation" (Matthew Henry).  "There 
should  be  such  mutual  love  and  confi- 
dence that  the  known  wish  of  the  hus- 
band should  be  a  law  to  the  wife  ;  and 
that  the  known  desires  of  the  wife 
should  be  the  rule  which  he  would  ap- 
prove "  (Barnes). 

Practical  Remarks. 

1.  God  has  given  us  a  two-fold  exhibi- 
tion of  his  love  toward  others,  which  we 
should  imitate,  as  the  Father  and  as  the 
Son,  a  love,  devoted,  forgiving,  and  self- 
sacrificing  (ver.  1,  2  ;  4  :  32  ;  Matt.  5  :  43- 
48). 

2.  Christ's  sacrifice  of  himself  was  vol- 
untary and  well  pleasing  to  God  ;  and 
the  atonement  made  by  means  of  it  is  of 
infinite  value  (ver.  2  ;  John  10  :  18  ;  Rom. 
3  :  25;  IJohn  2  :  1,  2). 

3.  Covetousness,  like  sensual  sins, 
breaks  the  law  of  love,  blinds  the  mind, 
hardens  the  heart,  sears  the  conscience, 
and  debases  the  whole  moral  nature 
(ver.  3 ;  Luke  12  :  15;  2  Peter  2:3;  Ps. 
10:3).    . 

4.  Christians  should  especially  guard 
against  sins  of  the  tongue.  A  grateful 
temper  and  the  giving  of  thanks  to  God 
are  safeguards  against  abuses  of  our  social 
and  religious  natures  (ver.  4 ;  James  3  : 
5-7;  Ps.  30:  12;  Col.  2  :  6,  7). 

5.  There  is  a  heaven  and  a  hell.  What 
a  place  of  purity  the  former ;  of  deprav- 


ity and  shame  the  latter,  and  how  terri- 
ble its  companionships  (ver.  5 ;  Rev.  21  : 
27;  22:14,  15). 

6.  They  who  maintain  that  the  practice 
of  sin  does  not  shut  out  of  heaven  are  de- 
ceiving themselves  and  others  (ver.  6,  7; 
Rom.  1:  18;  2:1-9). 

7.  Since  Christians  have  been  enlight- 
ened to  .see  the  evil  of  sin,  and  the  beau- 
ties of  holiness,  they  should  forsake  the 
former  and  pursue  the  latter  (ver.  7,  8, 
John  12  :  36  ;  1  Cor.  6  :  11,  19,  20). 

8.  To  be  Christlike  we  must  have  good- 
ness, righteousness,  and  truth  (ver.  9; 
1  John  4:  20;  Gal.  5  :  21-25). 

9.  The  proof  of  a  Christian  life  is  in  liv- 
ing it  (ver.  10;  Phil.  4  :  8,  9). 

10.  The  lives  and  conversation  of  Chris- 
tians should  be  a  standing  reproof  to 
every  form  of  wickedness  (ver.  11 ;  1 
Tim.  5  :20;  2  Cor.  6:  14,  15). 

11.  Abominable  crimes  and  vices  should 
not  be  portrayed  from  the  pulpit  or  in  the 
public  press  (ver.  12). 

12.  The  gospel  in  disclosing  the  true 
nature  of  heathenism  and  of  all  false  sys- 
tems of  religion  shows  itself  to  be  a  sys- 
tem of  light  and  truth  (ver.  13;  John 
3  :20,  21). 

13.  The  gospel  speaks  through  the  lives 
and  words  of  Christians,  bringing  salva- 
tion to  the  penitent  and  believing  (ver. 
14;  John  1  :  4,  9;  8  :  12). 

14.  Sinners  are  not  dead  in  sins  in  any 
such  sense  as  to  free  them  from  moral 
obligation  to  awake  and  rise  to  newness 
of  life  (ver.  14  ;  John  5  :  40). 

15.  The  wise  look  before  they  step  ;  the 
successfulness  of  the  step  will  correspond 
with  the  carefulness  of  the  look  (ver. 
15  ;  Prov.  4  :  25-27). 

16.  Every  life  has  its  opportunities  as 
well  as  every  age  its  evils  (ver.  16 ;  6  : 
13:  Eccl.  12:1). 

17.  They  have  the  highest  wisdom  who 
have  sense  to  understand  and  loyalty  to 
obey  the  will  of  Christ  (ver.  17 ;  6:6; 
IThess.  4:3). 

18.  We  should  give  up  the  use  of  wine 
and  whatever  intoxicates  as  a  beverage, 


198 


EPHESIANS 


[Ch.  VI. 


6      CHILDREN,  '  obey  your  parents  iu  |  6      CHILDREN,  obey  your  parents,  in 


i  Lev.  19  :  3  ,  Prov.  23  :  22  ;  Luke  2  :  51 ;  Col.  3  ;  20. 


both  for  our  own  sakes  and  for  the  good 
of  others  (ver.  18  ;  Prov.  20: 1 ;  Rom.  14  : 
■>l). 

I'J.  To  be  filled  with  the  Spirit  is  a  sure 
cure  of  drunkenness.  The  insatiable 
eiciviugs  and  longings  in  man  can  only  be 
satisfieci  by  the  joys  of  the  Holy  Spirit 
(ver.  18,  lU;  4:22,  23,  30). 

20.  Singing  is  an  impcjrtant  part  of  pri- 
vate and  public  worship.  It  should  come 
from  the  heart,  and  they  who  conduct  it 
should  be  Christians  (ver.  19,  20 ;  Col.  3  : 
l«i ;  1  Cor.  14  :  15). 

21.  Christianity  does  not  break  up  the 
relations  of  life,  but  rather  confirms 
tliem,  sweetens  every  obligation,  and 
makes  every  just  and  natural  yoke  the 
lighter  (ver.  21;  Phil.  4:  12). 

22.  The  family  is  an  institution  of  divine 
origin,  and  neither  the  feelings  and  con- 
duet  in  the  case  of  the  wife  in  relation  to 
her  husband,  nor  lu  those  of  the  husband 
in  relation  to  his  wife,  should  violate 
(iods  will  or  the  rights  of  con.science 
(ver.  22,  2:?,  28 :  1  Peter  :}  :  1.  2,  7). 

23.  The  law  of  the  family  should  be  the 
law  of  love.  The  more  Christlike  the 
husband  and  wife,  the  more  like  heaven 
tlie  government  of  the  family,  the  more 
perfectly  will  it  accomplish  its  end  (ver. 
2.i-.33). 

24.  The  husband  should  be  ready  to  lay 
down  his  life  for  the  temporal  welfare  of 
his  wife,  and  al.so  for  her  eternal  .salvation 
(ver.  2.5-29). 

2.1.  However  much  the  means  of  grace 
and  religious  rites  may  excite  to  holiness 
of  heart  and  life,  sanctification  is  wrought 
by  the  truth,  the  word  of  God  (ver.  26  ; 
.John  17:  17). 

26  Churches  now  have  their  "spots" 
and  "wrinkles"  and  "such  things" 
(alas!  too  many  of  them)  ;  but  the  day 
will  come  when  the  great  congregation 
of  Christ's  people  will  be  arrayed  in  a 
holy  and  unblemished  perfection  (ver. 
27:  Ileb.  12  :  22-21). 

27.  The  great  truths  of  the  gospel,  the 
love  of  God  for  man,  and  of  Christ  for  his 
l)Coplc,  and  his  relations  to  them,  were 
not  discovered   bv   human   wisdom,  but 


were  made  known  by  divine  revelation 
(ver.  32  ;  1  Cor.  2  :  7-10 ;  1  Tim.  3  :  10). 

28.  The  highest  interests  of  the  family, 
the  happiness  and  best  welfare  of  .society, 
and  the  purity  of  the  church,  depend  on 
just  views  of  marriage  and  the  right 
observance  of  its  obligations  (ver.  33 : 
Heb.  13  :  4;  1  Tim.  3  :  2-5). 

CHAPTER   VI. 

Tills  chapter  continues  the  treatment 
of  the  Christian  family  and  home:  The 
duty  of  children   (ver.  i-3)  ;  of  fathers 

j    (ver.  4);      of     SCrvautS    (ver.    5-8);    aild    of 

!  masters  (ver.  9).     The  apostle  concludes 

]  his  exhortations  by  vividly  descril>ing 

the  Christian  conflict  and  the  Christian 

armor,   its   nature   and  use  ( ver.  10-it;) ; 

:  and  requests  prayers  for  Chri-stians  in 

I  general  and  for  himself  in  particular, 

;  that  he  may  be  enabled  to  proclaim  the 

gospel  aright    (ver.   IT-20).      He  finally 

concludes    with    a    commendation    of 

Tycliicus  (^er.  LM.  22)^  aiid  an  apostolic 

I  benediction. 

I     1-9.  Exhortations  relating  to 

THE   FAMILY  AND   HOiME   CONTINUED. 

To  children   and  parents;  to  servants 

,  and  masters. 

j  1.  In  this  and  the  three  succeeding 
verses  the  reciprocal  duties  of  children 

'  and  parents  are  enforced.  Children, 
especially  those  of  Christian  parents, 
since  the  Epistle  is  addressed  to  Chris- 
tians.    As  it  was  intended  to  l»e  read  in 

I  the  pu])lic  assembly,  though  doubtless 
privately  also,  and  in  the  home,  we  may 
infer  tliat  children  were  present  at  their 
public   worship.     See  l)e]ow.     Obey. 

I  A  stronger  word  than  "submit  your- 
selves" in  r>  :  22  ;  it  is  the  same  as  that 
rendered  "  ])e  obedient"  in  ver.  5. 
God  has  placed  the  parent,  as  it  were,  in 
his  stead,  in  the  government  of  the 
household.     The  child  too  is  ine.xperi- 

:  enced   and    is    not    yet    competent   to 

,  govern  himself.  He  is  to  be  subject  to 
the  will  of  his  parents,  within  the  limi- 
tation given  below.  Voiir  parents, 
both  father  and  mother,  and  both 
should  be  in  harmony.  The  inother 
has  often  more  to  do  in  the  government 

'  of  the  child   than   the  father,     (comp. 


Ch.  VI.] 


EPHESIANS 


199 


2  the  Lord:  for  this  isri^ht.  ''Honour  thy 
father  and  mother,  (which  is  the  first 

3  commandineut  with  promise,)  that  it 
may  be  well  with  thee,  and  thou  may- 
est  live  long  on  the  earth. 

4  And.  'ye  fathers,  provoke  not  your 
children  to   wrath :  but  •»  bring  them 


2  the  Lord  ;  for  this  is  right.  Honor  thy 
father  and  mother,  which  is  the  first 
commandment    with    a    promise    at- 

3  tached,  that  it  may  be  well  with  thee, 
and  thou  mayest  live  long  on  the  eartli. 

4  And  fathers, "do  not  provoke  your  chil- 
dren to  anger,  but  bring  them  up  in 


tExod.  20     12. 


1  Sam.  20  :  30-34 ;  Col.  3  :  21 


m  Gen.  18  :  19 ;  Deut.  6:7;  Prov.  22  : 


Prov.  1:8;  6  :  20.)  In  thc  Lord,  quali- 
fying obey,  as  in  the  Lord's  service, 
in  accordance  with  his  will,  within  the 
sphere  of  Christian  duty.  There  is 
here  no  implication  of  infant  baptism. 
Babes  and  unconscious  infants  are  not 
here  addressed,  but  children  under  age 
and  more  or  less  immature,  l)ut  intelli- 
gent enough  to  understand  the  word 
addressed  to  them,  and  to  engage  in 
worship  and  recognize  their  duties  in 
the  Lord's  service.  Indeed,  they  may 
be  regarded  as  believing  children,  who 
with  their  parents  were  serving  Chri.st, 
as  among  those  addressed  in  5  :  21, 
"submitting  yourselves  to  one  another 
in  the  fear  of  Christ."  As  husbands 
and  wives  above,  and  masters  and 
servants  below,  are  addressed  as  be- 
lievers, so  it  is  also  most  natural  to  re- 
gard the  children  and  their  parents  the 
.same.  Doubtless  there  were  believing 
and  baptized  children  at  Ephesus.  The 
exhoi'tation  while  especially  addressed 
to  believers  is  also  applicable  to  others. 
Xo  obedience,  however,  is  required 
which  is  unchristian  and  contrary  to 
the  Lord's  will.  The  apostle  states  the 
reason.  For  this  is  right,  such  obe- 
dience is  proper  and  righteously  de- 
manded by  the  laws  of  God  and  men, 
being  founded  upon  the  natural  rela- 
tion existing  between  the  parties. 

Paul  enforces  this  duty  of  children 
to  their  parents  by  citing  the  fifth  com- 
mandment in  the  w^ords  of  the  Septua- 
gint  version  (kxo.i.  20:12).  Honour 
thy  father  and  mother,  with  rever- 
ence, obedience,  and  according  to  them 
their  due  (Matt.  15  :  4-8).  Concerning 
which  .the  apostle  observes  :  which  is 
the  first  commandment  with,  lit- 
erally, in,  surrounded  and  in  connec- 
tion with,  a  promise.  This  is  the 
first  commandment  of  the  Decalogue 
which  has  a  positive,  definite  promise. 
The  second  has  only  an  implied  prom- 
ise, and  the  third  a  warning  which 
might  imply  its  opposite,  if  observed. 
But  Uiese  are  not  strictly  promises. 


3.  The  promise  is  given  nearly  in 
the  words  of  the  Septuagint:  that  it 
may  be  well  with  thee,  etc.  This 
promise  had  at  first  a  special  reference 
to  Hebrew  children  in  the  land  of  Ca- 
naan. But  the  apostle  appears  to  broad- 
en the  application  and  to  make  the 
promise  general,  to  chihlren  in  all 
lands,  by  omitting  the  last  clause  of 
the  promise,  "  which  the  Lord  thy  God 
giveth  thee."  The  obedience  of  chil- 
dren to  parents  is  a  fundamental  re- 
quirement in  the  gov'ernment  of  a  fam- 
ily or  of  a  community.  The  welfare, 
both  temporal  and  spiritual,  of  all 
classes  largely  depends  on  this.  The 
good  habits  resulting  therefrom,  such 
as  self-control,  diligence,  promptness, 
faithfulness,  and  kindness,  tend  to  pro- 
mote health  and  lengthen  life. 

4.  And  ye  fathers,  suggesting  that 
there  were  duties  on  the  side  of  the 
parents  as  well  as  on  that  of  the  chil- 
dren. First,  negative  diitj^  and  then 
positive,  is  enforced.  Some  would  ren- 
der parents,  as  the  word  fathers  is  ren- 
dered in  Heb.  11  :  23,  and  as  it  is 
rendered  not  infrequently  in  secular 
authors.  But  such  a  meaning  is  not 
necessary,  nor  is  it  probable  here.  The 
apostle  would  hardly  begin  with  the 
proper  term  for  parents  in  ver.  1,  then 
specify  "  father  and  mother"  and  con- 
clude by  using  the  proper  term  for 
"fathers"  to  designate  l)oth  parents. 
He  rather  addresses  the  fathers  as  heads 
of  families,  in  whom  the  authority  of 
mothers  inheres,  and  who  are  naturally 
the  leaders  and  the  final  deciders  in  ad- 
ministering family  government.  And 
he  may  also  have  used  the  form  of  ex- 
hortation that  he  did,  because  fathers 
may  be  more  harsh  and  severe  than 
mothers  in  the  treatment  and  discipline 
of  children.  Provoke  not  your 
children  to  wrath,  anger  not,  or, 
exasperate  not  your  children;  do  not 
by  an  antagonizing  spirit,  exasperating 
words,  or  unfair,  oppressive  treatment, 
incite    your    children    to    anger,    but 


200 


EPHESIANS 


[Ch.  VI. 


up  in  the  nurture  and  admonition  of 
the  Lord. 

5  "Servants,  be  obedient  to  them  that 
are  ijoar  masters  according  to  tlie  ttesh, 
with  fear  and  trembling,  "in  single- 
ness of    your  heart,   as   unto    Christ : 

6  Pnot  witli  eyeservice,  i' as  menpleasers  ; 
but  t  as  the  servants  of  Christ,  doing 


the  nurture   and   admonition   of  the 

5  Lord.  Servants,  obey  your  masters  ac- 
cording to  the  flesh,  with  fear  and 
trembling,  in  singleness  of  your  heart, 

6  as  to  Christ,  not  with  eye-service,  as 
men-pleasers,  but  as  servants  of  Christ, 
doing  the  will  of  God  from  the  heart. 


n  Gen.  16:9,  Col.  3  :  22  ;  1  Tim.  6:1.2. 

p  Phil.  2  ;  12;  Col.  3  :  22,  23. 


0  1  Chron.  29  :  17  ;  Acts  2  :  46. 
Cor.  7  :  22,  23. 


rather  treat  them  with  fairness,  firm- 
ness, and  gentleness.  Compare  the  use 
of  the  word  in  Rom.  10  :  19.  In  Col. 
3  :  21  another  word  is  vendeved  provoke, 
do  not  stir  up  and  irritate  your  chil- 
dren with  harsh  and  unreasonable  exac- 
tions and  fretful ne.ss,  and  dishearten 
them.     Anger  too  will  beget  anger. 

But  bring  them  up,  literally, 
nourish  (hem  up  to  maturity  (comp.  5  : 
29),  educate  and  develop  them,  in  the 
nurture,  in  the  training  and  disci- 
l)liue,  both  f<»rmative  and  corrective, 
cultivating  the  mind  and  morals,  em- 
ploying, if  necessary,  reproof  and  pun- 
ishment. And  admonition,  exhor- 
tation and  warning,  of  the  Lord, 
proceeding  from  Christ.  Here  we  have 
the  positive  and  the  negative,  the  train- 
ing of  the  child  in  the  way  that  he 
should  go,  and  the  admonishing  and 
checking  as  to  the  way  in  which  he 
should  not  go.  All  Christian  education 
comes  fortli  from  Christ  and  accords 
with  the  gospel.  The  education  here 
enforced  is  Christian,  pervaded  with 
the  spirit  and  teachings  of  Christ. 

5.  On  these  precepts  for  .servants  and 
masters  in  this  and  the  four  following 
verses,  compare  Col.  3  :  22-25;  4:1, 
and  the  Epistle  to  Philemon.  Serv- 
ants, bondservant  a  or  slaves.  Such  is 
the  meaning  of  the  word,  and  most  of 
the  servants  of  tho.se  days  were  slaves. 
The  reference  in  ver.  8  appears  to  be 
these,  "bond  or  free."  Another  word 
is  used  for  hired  .servants  ('-uke  i.t  :  17, 19). 
The  precepts,  however,  have  an  appli-  ! 
cation  to  all  who  are  in  service.  Soci-  I 
ety  in  ariticpiity  was  based  on  slavery, 
and  iit  no  time  was  the  system  more 
completely  organized  than  in  the  apos-  } 
folic  days  in  the  Roman  Empire,  Sla- 
very was  of  the  most  absolute  kind. 
The  gospel  nowhere  condemns  it,  but 
its  principles  were  such  as  would  in  the 
end  work  out  its  abolition.  The  apos- 
tles accepted  slavery  as  a  fact,  a  settled 


condition  of  Roman  society  which  they 
were  powerless  to  change.  The  slave 
population  very  largely  outnumbered 
the  free,  and  from  them  were  gathered 
large  numbers  of  the  early  converts  to 
the  Christian  religion. 

Be  obedient,  obey  your  mas- 
ters, or,  lords.  Notice  Paul  does  not 
use  here  the  severer  term  for  ma.^ter, 
involving  unrestricted  and  absolute 
power,  but  the  milder  one,  having  a 
wider  meaning,  applicable  to  various 
ranks  and  relations  in  life,  not  exclud- 
ing the  good  of  the  ruled,  and  suggest- 
ive of  neither  property  nor  absolutism. 
According  to  the  flesh,  having 
control  of  their  bodies  and  in  earthly 
matters,  but  not  over  their  consciences 
and  in  spiritual  things.  It  would  also 
suggest  that  the  relationship  was  exter- 
nal and  transient,  and  that  over  them 
all  was  the  more  abiding  relation  of  the 
heavenly  Master,  Christ  the  Lord  (ver. 
9).  H  ith  fear  and  trembling, 
anxious  and  solicitous  not  to  displease, 
and  to  perform  every  particular  duty 
carefully  and  reverently.  In  single- 
ness of  your  heart,  honestly  and 
sincerely,  witliout  hypocrisy  or  double 
dealing.  As  unto  Christ,  regarding 
the  service  as  done  to  him.  The  serv- 
ant is  reminded  that  he  has  a  higher 
service  and  a  higher  Master,  and  that 
faitiifulness  to  the  latter  forbids  dis- 
honesty and  unfaithfulness  in  the 
earthly  service.  As  servants  or  slaves 
to  Christ,  both  servant  and  master 
stood  on  an  equality  (ver.  8). 

6.  The  exhortation  is  continued  and 
expanded,  first  negatively  and  then 
positively.  Not  with  eyeservice, 
as  menpleasers,  exact  and  faithful 
only  under  the  master's  eye  and  wish- 
ing to  please  men  only.  But  as  the 
servants  of  Christ,  as  bondservants 
or  staves  to  Christ,  as  Christians  and 
desirous  of  pleasing  Christ  as  well  as 
men.     (comp.  coi.  3  :  2+.)     Doing,  the 


Ch.  VI.] 


EPHESIANS 


201 


7  the  will  of  God  from  the  heart ;  with 
good    will  doing  service,  fas    to   the 

8  Lord,  and  not  to  men :  ^  knowing  that 
whatsoever  good  thing  any  man  doeth, 
the  same  shall  he  receive 'of  the  Lord, 
whether  lie  be  bond  or  free. 

9  And,  ye  ^  masters,  do  the  same  things 
unto  them,  "forbearing  threatening: 
knowing  that  ^  your  Master  also  is  in 
heaven  ;  j  neither  is  there  respect  of 
persons  with  liim. 

Directions  respecting  the  spiritual  conflicl; 
the  Christian  armor  and  prayer. 

10     Finally,  my  brethren,  be  strong  in 


7  with  good  will  doing  service,  as  to  the 

8  Lord,  and  not  to  men  ;  knowing  that 
whatever  good  thing  each  may  have 
done,   that  shall  he  receive  from  the 

9  Lord,  whether  bond  or  free.  And  mas- 
ters, do  the  same  things  to  them,  for- 
bearing threatening ;  know'ing  that 
both  their  Master  and  yours  is  in  heav- 
en, and  there  is  uo  respect  of  persons 
with  him. 


10     Finally,  be  strong  in  the  Lord,  and 


1  Cor.  10  :  31.       «  Isa.  3  :  10 ;  2  Cor.  5  :  10  ;  Col.  : 
M  Lev.  25  :  43.         x  John  13  :  13. 


i  Job  31  :  13-15;  Col.  4  :  1. 
y  Acts  10  :  34  ;  Col.  3  :  25. 


Avill  of  God  from  the  heart,  not  a 

mere  external  service  under  the  inspec- 
tion of  the  master,  l)ut  doing  it  heart- 
ily, regarding  their  condition  and  serv- 
ice to  be  according  to  God's  will. 

7.  With  good  will,  with  friendly 
feeling,  doing  service,  as  //  to  the 
Lord,  and  not  to  men.  Their  obli- 
gation to  1)6  lionest  and  faithful  as  serv- 
ants was  greater  to  the  Lord  than  even 
to  their  masters.-  They  are  to  do  the 
will  of  God  in  their  service  to  men, 
even  as  Christ  did, 

8.  A  motive  and  an  encouragement 
are  derived  from  the  expected  reward. 
Knowing,  as  a  matter  of  fact,  that 
whatsoever  good  thing  any  man 
doeth,  or,  each  viaij  have  done,  the 
same  good  and  its  reward  shall  he 
receive  of  the  Lord,  who  is  no  re-^ 
specter  of  persons  (ver.  9),  whether  he' 
be  bond  or  free,  a  servant  or  a  free- 
man. All  stand  on  a  level  before  the 
judgment  bar  of  Christ  (2  Cor.  5  :  10). 

9.  And,  ye  masters,  or,  /o/y/,s^  ( see  on 
ver.  5)j  there  is  an  obligation  resting  on 
you  as  well  as  your  servants,  do  the 
same  things  unto  them,  be  in  the 
habit  of  exercising  the  same  principle 
of  kindness,  justness,  and  foithfulness 
according  to  the  will  of  God,  so  for  as 
your  different  circumstances  will  allow 
(Col.  4 :  1).  Forbearing  threaten- 
ing, giving  up  the  habit  of  threaten- 
ing, W'hich  too  much  characterizes  the 
conduct  of  masters  toward  their  serv- 
ants. He  "singles  out  the  prevailing 
vice  and  most  customary  exhibition  of 
bad  feeling  on  the  part  of  the  master, 
and  in  forbidding  this  naturally  in- 
cludes every  similar  form  of  harshness  " 
(Ellicott).    a  reason  and  motive  is 


given  for  so  doing.  Knowing  tliis 
fact,  that  your  Master  also,  ac- 
cording to  the  best  text,  that  their 
Master  and  yonrs,  being  one  and  tlie 
same  person,  is  in  heaven,  where  he 
is  in  power  and  glory.  All,  servants 
and  masters,  are  on  an  equal  footing 
before  him.  Neither  is  there  re- 
spect of  persons  with  him,  on 
account  of  outward  condition,  rank,  or 
power  among  men.  He  will  exercise 
no  partiality,  but  deal  in  equal  justice 
with  masters  and  with  servants.  Among 
the  heathen,  slaves  were  treated  as 
scarcely  human.  They  were  ruled  by 
the  fear  of  punishment.  The  Christian 
was  to  rule  kindly  by  an  ev^en-handed 
justice.  Tiie  great  principles  of  mo- 
rality and  of  the  gospel  were  to  be  kept 
in  view.  Both  master  and  slave  were 
to  remember  their  supreme  obligation 
to  Christ  and  act  in  view^  of  a  coming 
judgment,  Christianity  tlius  mellowed 
the  system  and  bettered  the  condition 
of  the  slave.  By  this  great  principle  of 
spiritual  equality  of  slave  and  freeman, 
the  gospel  has  gradually  done  away 
with  slavery,  even  in  its  milder  forms, 

10-20.  '  EXHORTATIOXS  TO  AC- 
QUIRE Chrlstiax  strength,  to  put 

ON  THE  ARMOR  OF  GOD,  AND  TO 
PRAYER, 

10.  Passing  from  the  special  to  the 
general  Paul  summons  bis  readers  to 
the  conflict  against  all  the  enemies  of 
the  gospel.  Finally,  as  to  rrhat  re- 
mains after  the  various  exhortations 
given.  My  brethren,  not  found  in 
many  of  the  oldest  manuscripts  and 
omitted  by  the  latest  critical  authori- 
ties. Olshausen  remarks  that  the 
apostle  does  not  address  the  readers  as 


202 


EPHESIANS 


[Ch.  VI. 


the  Lord,  and    'in  the  power  of  his 

11  nii^lit.  "Put  on  the  whole  armour  of 
(iod,   tluit  ye  may   be    able    to   .stand 

12  against '-the  wiles  of  the  devil.  For 
we  wrestle  not  against  <=  flesh  and  blood, 
but    against    "^  principalities,    agaiuht 


11  in  the  might  of  his  strength.  Put  on 
the  whole  armor  of  (iod,  that  ye  may 
be  able  to  .stand  against  the  wiles  of 

12  the  Devil.  For  to  us,  the  contest  is  not 
against  flesh  and  blood,  but  against 
the  principalities,  against  the  authori- 


z  See  refa.  3  :  16;  Isa.  40  :  29-31. 
b  Gtu.  3  :  1  ;  2  Cor.  2  :  11  ;  11  :  3,  13-15 ;  Rev.  2  :  24. 


a  See  refs.  Rom.  13  :  12 ;  2  Cor.  10  :  4. 

c  Matt.  16  :  17  ;  1  Cor.  15  :  50,       d  See  refs.  1  :  21. 


brethren  in  tlie  whole  of  this  Epistle. 
Be  sstronjjjor,  be  strengthened,  let  the 
Holy  Spirit,  the  word,  and  the  means 
of  grace  make  j-ou  strong  in  the 
Lord,  in  union  with  him,  and  in 
the  power  of  his  might.  ^Make 
his  strength  your  strength.     He  is  the 

source.       (romil   Phil.  4  :i:5;    Acts  9  :  22.) 

11.  Not  only  are  they  to  become 
strengthened,  l)ut  in  connection  with 
tiiis  they  are  to  put  on  the  whole 
armour,  both  otlensive  and  defensive 
(conip.  ver.  17),  of  (lod,  that  which 
comes  from  him.  This  points  to  the 
means  or  instruments  in  this  warfare. 
The  word  translated  xvliole  arnior  oc- 
curs el.sewhere  in  the  New  Testament 
only  in  ver.  13  and  Luke  11  :  22,  and 
means  the  complete  armor  of  the 
heavy-armed  soldier.  Paul  must  have 
often  witnessed  this  full  uniform  as 
a  prisoner  guarded  by  soldiers  of  the 
Pr?etorian  guard  (I'l'ii-  i  :  i^).  He  had 
doubtless  used  this  figure  in  preaching 
to  those  who  came  to  him.  A  part  of 
the  armor  would  not  do,  ye  must  put 
on  the  whole,  in  onler  that  ye  may  be 
able  to  stand  against  the  wiles, 
the  riinnuKj,  rnifti/  device.^;  of  the 
devil,  who  is  the  arch  adversary  and 
chief  among  those  enumerated  in  the 
next  verse.  Tiiese  n-ites  refer  to  his 
treacherous  methods  of  warfare  and 
his  sul)tile  plans  of  battle.  7'o  stand 
is  the  keynote  of  this  whole  passage. 
The  picture  is  not  of  aggressive  war- 
fare, l>ut  of  holding  tlie  fortress  of  the 
soul  against  the  trickery  an<l  all  the 
assaults  of  the  evil  one.  Paul  re- 
garded the  devil  as  a  personality,  with 
evil  spirits  under  him  ("<-xt  vors.). 
ICphesus  was  a  center  of  magical  arts 
and  works  of  darkness.  H"  the  devil 
and  evil  spirits  did  not  e.xist  he  would 
not  have  deseril)ed  the  enemies  of  the 
Cbristinn  as  he  does  in  these  ver.ses  to 
tlie  Kphesians,  among  others  to  whom 
he  writes,     (■•^'•o  "oic  "u  2  :  2.) 

I'Z,  Tlie  need  of  having  on  the  com- 
plete arnior  is  evident  when  we  con- 


sider the  enemies  we  have  to  encounter. 
For  we  wrestle  not,  rather.  Far  to 
Its  as  Ciiristians  the  wrestling,  or,  the 
struggle,  the  contest  is.  In  warfare  the 
hand-to-liand  encounter  often  occurs. 
This  is  peculiarly  so  in  tlie  Ciiristian 
conflict.  Each  one  comes  into  per.sonal 
engagement.  Against  flesh  and 
blood,  not  with  mere  mortal,  feeble 
men.  (■'^'j^-  ou  oai.  1  :  lo. )  "  The  evil  lurks 
behind  men  who  are  hostile  to  us" 
(Bengkl).  The  Christian's  fight 
against  fleshly  desires  is  in  a  higher 
sense  a  struggle  against  the  powers  of 
darkness.  Comp.  Exod.  16  :  2,  where 
it  is  said  that  "  the  whole  congregation 
murmured  against  Moses  and  Aaron," 
and  ver.  S,  where  it  is  also  .said,  "  Your 
murmurings  are  not'  against  us,  but 
against  the  Lord."  Their  murmuring 
was  such  a  flagrant  sin  against  God  that 
tiieiroHen.se  against  Closes  and  Aaron 
was  unworthy  of  notice.  The  powers 
of  evil  so  thoroughly  reign  in  the 
hearts  of  the  children  of  disobedience, 
and  so  fully  identify  themselves  with 
human  passions  and  lusts,  that  the  lat- 
ter can  well  be  left  unnoticed  when 
j  speaking  of  these  supernatural  enemies 
I  of  grace.  Or,  as  Alford  suggests,  "  our 
life  and  death  struggle,  there  being  but 
oyie  such,  which  can  only  be  here  de- 
.scribed  by  the  apostle,  is  really  against 
these  supernatural  agencies  who  fight 
us  by  every  means  within  their  reacli." 
The  devil  and  his  angels  mass  all  their 
forces  on  earth  and  in  hell  against  the 
Christian.  The  phrase  y/r.s7<  und  blood 
also  suggests  to  us  tluit  the  conflict  is 
spiritual.  These  spiritual  enemies  as- 
sail the  emotions,  the  will,  and  the  con- 
.science,  in  our  quiet  hours  and  secret 
;  devotions  and  our  meditations  as  well 
j  as  in  our  more  public  labors  and  pray- 
ers. Hence  the  weapons  of  our  war- 
I  fare  "are  not  carnal,"  but  spiritual 
and  mighty  before  Cod  to  tlie  casting 
down  of  strongholds  (-'  for.  10  :  4). 

The  mighty  host   of  the  powers  of 
darkness  are  enumerated  against  whom 


Ch.  YI.] 


EPHESIANS 


203 


powers,  against « the  rulers  of  the  dark- 
ness of  this  world,  against  spiritual 
13  wickedness  in  high  ptaots.  f  Wherefore 
take  unto  you  the  whole  armour  of 
God,  that  ye  may  be  able  to  withstand 
sin  the  evil  day)  and  having  done  all, 


ties,  against  the  world-rulers  of  this 
darkness,  against  the  spiritual  powers 
13  of  evil  in  the  heavenly  realms.  There- 
fore take  on  the  whole  armor  of  God, 
that  ve  may  be  able  to  withstand  in 
the  evil  day,  and  having  fully  wrought 


refs.  2:2;  Luke  22  :  53  ;  Col.  1  :  13. 


/See  refs.  ver.  11. 


g  Rev.  3  ;  11. 


we  wrestle.    Principalities,  pow-  [ 

ers,  or,  governments,  aiithorltiea.     See  | 
1  :  21,  where  these  words  are  used  of 
the    angelic    hosts    of   heaven.      Here 
they  are   used   of   the  grades  of  evil 
angels  organized  under  the  devil.     So 
also  in  Col.  2  :  15.      Coiup.  Rev.  12  : 
7-9,  where  the  same  idea  of  a  grada- 
tion is  brought  out ;  and  also  the  note  | 
on  Rom.  8  :  38.     Against  the  rulers  j 
of  the  darkness  of   this  world, 
rather,  according  to  the  most  approved 
text,  against  the  world-raters  of  this 
darkness.     The  devil  is  "  prince  of  this 
world"   (Johu  16  :  u),  "  the  god  of  this  i 
world"    (2  Cor.  4  :  11),   and  under  him  j 
his  angels  are  world-rulers,  exercising  i 
dominion   in   moral   and,    perhaps,   to  | 
some  extent  in  intellectual  matters  and  ' 
relations.     The  depravity  and    miser-  j 
able  condition  of  men  without,  and  in- 
dependent of,   the  gospel    is  strongly 
expressed  l)y  the  figure,  this  darkness. 
"The   whole  world    lieth    in   wicked- 
ness," or,  in  the  nncked  one  {^  Jo'""  5  :  i9  ; 

comp.  5:8;  Luke  22  :  o.'i).    Against   Spirit- 
ual wickedness  in  high   places. 

This  is  better  rendered  :  Against  the 
spiritual  powers  of  evil  in  the  heavenly 
realms.  "The  idea  seems  to  be  the 
spiritual  forces  of  evil,  as  distinguished 
from  the  material,  organized  in  bands, 
hosts,  or  armies,  ami  having  at  their  j 
command  the  hostile  appliances  and 
operations  which  they  use  against  Chris- 
tians." 

But  the  great  ditliculty  of  this  pas- 
sage is  in  the  phrase,  "  heavenly 
realms,"  which  here  occurs  the  fifth 
time  in  this  Epistle  (i : ».  20 ;  2:6;  3 :  10). 
In  these  passages  it  does  not  appear 
that  we  should  restrict  the  phrase 
merely  to  locality,  as  to  paradise  or 
the  third  heaven,  the  abode  of  saints 
and  of  angels,  or  to  the  lower  heavens,  ! 
the  air,  as  the  region  in  which  the 
devil  is  regarded  as  holding  some  sort 
of  sway  (-  :  2).  It  seems  to  include  the 
idea  of  the  spiritual  and  unseen,  and 
describes  a  sphere  higher  than  that  of  [ 
earth.      This    will    naturally  indicate  ' 


more  or  less,  according  to  the  connec- 
tion. We  cannot  suppose  the  apostle  to 
mean  that  these  Satanic  forces  operate 
in  heaven  itself;  but  rather  that  they 
carry  tlieir  warfare  even  into  those 
heavenly  realms  or  spheres  in  which  the 
Christian  and  the  church  of  God  are 
permitted  to  have  their  highest  enjoy- 
ments. They  carry  their  confiict  into 
churches,  into  revivals  of  religion,  into 
the  closets,  and  into  the  gatherings  of 
Christians.  They  tempt  the  truly  spir- 
itual to  worldly  ambition,  to  pride  and 
self-dependence.  Compare  the  tenipta- 
tions  of  Jesus  (Matt.  4  :  1-9).  Similar  to 
this,  Ellicott  speaks  of  these  realms  as 
"the  supernal  regions,"  and  these  spir- 
its as  "the  supernal  spirits  of  evil." 
And  to  a  like  etiect  Barry  says  :"  It 
surely  points  to  the  power  of  evil  as 
directly  spiritual,  not  acting  through 
physical  and  human  agency,  but  at- 
tacking the  spirit  in  that  higher  a.si^ect, 
in  which  it  contemplates  heavenly 
things  and  ascends  to  the  communion 
with  God." 

13.  Carrying  on  and  re-enforcing 
the  thought  of  the  two  preceding 
verses.  Wherefore,  in  view  of  these 
foes  we  have  to  contend  against,  take 
unto  you,  as  Paul  had  witnessed  the 
Roman  soldier  taking  up  and  girding 
on  his  armor.  The  language  is  taken 
from  military  life.  The  apostle  uses 
this  martial  style  especially  at  this 
period  of  his  imprisonment  (Coi.  1  :  23 : 

2:5;    Phil.    1  :  27-30  ;    4:1).      Take    On    the 

whole  armour  of  God  ;  it  lies  com- 
plete and  ready  for  use,  as  it  were,  at 
your  feet.    Take  it  up  and  gird  yourself 

with  it;    it  is  your  own.       (See   on  ver.  11.) 

That  ye  may  be  able  to  with- 
stand the  terrible  onsets,  in  the  evil 
day,  which  I  see  approaching.  The 
apostle  saw,  as  if  by  prophetic  vision, 
days  of  confiict  and  trial  near  at  hand 
for  the  Asian  churches.  The  six  years, 
from  the  fire  of  Rome  to  the  destruction 
of  Jerusalem  (a.  D.  64-70),  were  among 
the  most  calamitous  in  history.  It  was 
an  evil  day,  a  day  of  doom  to  the  Jew- 


204 


EPHESIAXS 


[Ch.  YI. 


14  hto  stand.    Stand  therefore,    'having  I  14  all,  to  stand.    Stand  therefore,  having 


vour  loins  girt  about  with  truth,  and 
Miiiving  on   the   breastplate  of  riglit- 

V)  eousnc'ss  ;  i  and  your  feet  shod  with  the 
preparation  of   the   gospel  of    peace ; 

If)  above  all,  taking  "'the  shield  of  faith, 


girded  your  loins  aljout  with  truth,  and 
having  put  on  the  breastplate  of  right- 

15  eousness ;  and  having  shod  your  feet 
with  the  preparation  of  the  gospel  of 

16  peaee;  iu  addition  to  all,  having  taken 


h  Mul.  3:2;  Luku  21  :  36. 

I  I.sa.  52  :  7;  2  Cor.  5  :  18-21. 


t  Isa.  11:5;  Luke  12  :  35.  *  Isa.  59  :  17. 

m  Ps.  56  :  3,  4  ;  Hc-b   13:6;  1  John  5  :  4,  5. 


ish  nation,  a  type  of  the  final  judgment. 
Christians  sutlered  from  apostasy  and 
persecution.  Examine  the  .second  and 
tiiird  chapters  of  Revelation  and  note 
how  the  seven  churches  of  Asia  had 
sutt'ered  in  an  evil  day.  So  now  every 
individual  has  his  days  of  trial  and 
temptation,  his  evil  day  when  he  espe- 
cially needs  to  have  on  his  whole 
armor.  And  having  done  all,  /kiv- 
iiKj  fnlhj  accoinp/is/if'd  all  for  equip- 
ment and  action,  or,  having  fally 
wi-ot((j/if  all  that  belongs  to  the  conflict 
in  all  its  parts  and  action.  Accordingly 
in  Thayer's  "Lexicon"  it  is  rendered, 
haviiKj  gone  thnxigh  every  .struggle  of 
the  fight,  to  stand.  And  so  they 
would  stainl,  not  only  before,  but  also  j 
in  and  at  the  end  of  the  conflict.  At  j 
no  time  would  there  be  any  wavering  ! 
or  flinching,  but  all  firm,  immovable  at 
their  post,  always  al>ounding  in  the 
work  of  the  Lord'  (i  ("<'r.  i5  :  5b). 

14.  Further  and  more  detailed  direc- 
tions are  given  as  to  the  putting  on  and 
use  of  each  particular  piece  of  armor. 
Stand  therefore,  in  view  of  what 
we  have  said,  t^tand  ready  for  the  fight 
and  in  the  fight,  confident  of  victory, 
having  yonr  loins  girt  abont  with 
truth,  rather,  Itavinggirdcd  yoar  loius, 
etc.  The  girdle  or  waist-belt  kept  the 
armor  in  place,  covered  and  protected 
portions  of  the  groin  and  stomach  be- 
low the  l)reast})lat(',  and  was  also  used 
to  support  the  sword.  With,  or  more 
exactly,  in,  truth,  truthfulness,  sin- 
cerity, integrity,  and  conscious  recti- 
tude. Truth  is  here  viewed  as  that 
which  is  subjective.  OI»jective  truth  is 
more  brought  into  view  in  ver.  17.  The 
knowledge  of  Christian  truth  is  im- 
plied. As  the  girdle  supports  and 
nerves  the  person,  so  the  Christian 
gains  firmness  and  constancy  in  the 
consciousness  of  po.ssessing  and  enjoy- 
ing truth  in  character  an<l  life.  And 
having  on,  rather,  having  pat  on, 
the  breastplate  ofrighteousness. 
The  participles  in  the  clauses  of  this 


and  the  two  following  verses  express 
the  several  acts  of  the  soldier  before  he 
takes  his  position,  to  stand.  Righteous- 
ness is  the  spiritual  breastplate.  The 
hreastplate  was  a  most  important  piece 
of  defensive  armor,  which  protected  the 
vital  organs,  heart,  lungs,  etc.  The 
figure  appears  to  be  taken  from  Isa. 
59  :  17,  where  righteousness  is  the 
breastplate  of  the  Lord  Messiah,  refer- 
ring to  the  goodness,  uprightness,  and 
perfect  holiness  of  Jehovah.  So  right- 
eousness is  here  that  i)urity  and  up- 
rightness which  result  from  regenera- 
tion, including  perhaps  also  that  right- 
eousness of  Christ  whicii  is  accounted 
to  the  believer  (R""'-  i  :  i").  The  Chris- 
tian conscientiously  and  habitually  en- 
deavoring to  enjoy  and  practise  this 
righteousness,  in  doing  Cod's  will,  finds 
in  it  a  defense  against  Satan  and  other 
adversaries.  Compare  "  l>reastplate  of 
faith  and  love"  (i  Thess.  5:8). 

15.  The  apostle  notices  each  piece  of 
armor  as  the  soldier  would  naturally 
put  them  on,  first  the  girdle,  then  the 
breastplate,  and  then  the  strong,  firm, 
sandals,  with  their  soles  studded  with 
nails.  And  your  feet  shod  with  the 
preparation,  better.  And  having  shod 
yonr  feet  in  the  preparation,  in  that 
state  of  readiness,  that  prei>aredness  of 
mind,  which  is  given  l)y  the  gospel 
of  peace.  The  peace  is  not  only  that 
which  the  gospel  proclaims,  \)\\i  also 
that  which  is  experienced  in  the  soul 
of  the  Christian.  The  military  sandals 
helped  the  warrior  to  be  sure-footed, 
strong,  and  sw  ift ;  so  the  gospel  sandal 
helps  to  firmness,  and  alacrity  in  the 
Christian  service.  ( Comp.  isa.  5  :  27 ;  52  :  7.) 
The  preparation  here  is  not  merely  for 
the  public  proclamation  of  the  gospel, 
l)ut  for  all  forms  of  religious  service. 
All  the  saints  and  the  faithful  gener- 
ally are  addressed  iu  this  Epistle  (Eph. 

IG.  Above  all,  correctly  rendered, 
In  addition  to  all,  the  other  armor. 
Another   reading  is.  In  all  things,  at 


Ch.  VI.] 


EPHESIANS 


205 


wherewith  ye  shall  be  able  to  quench 

17  all  the  fiery' darts  of  the  wicked.  And 
°take  the  helmet  of  salvation,  and 
0  the  sword  of  the  Spirit,  p  which  is  the 

18  word  of   God:  i praying  always  with 


on  the  shield  of  faith,  in  which  ye  will 
be  able  to  quench  all  the  fiery  darts  of 

17  the  evil  one.    And  receive  the  helmet 
of   salvation,   and    the    sword  of   the 

18  Spirit,  which  is  God's  word  ;  praying  at 


n  Isa.  59  :  17  ;  1  Thess.  5  :  8. 


oHeb.  4:  12;  Rev.  1  : 
g  See  refs.  Luke  18  :  1. 


p  Matt.  4  :  4,  7,  10. 


every  turn  of  the  conflict.  This  reading 
however  is  doubtful.  Ellieott  says  that 
"  it  has  not  suflicient  external  support, 
and  may  have  been  a  coiTeetion  for  the 
ambiguous  preposition  in  the  text." 
Notice  how  the  apostle  now  changes  in 
specifying  the  rest  of  the  armor.  '  The 
pieces  of  armor  already  mentioned 
being  fitted  on  to  the  body  and  fastened 
to  it,  each  by  appropriate  mechanism, 
have  each  its  characteristic  verb — but 
shield,  helmet,  and  sword  need  no  such 
special  fiistening,  for  they  are  simply 
taken  up  or  assumed,  and  therefore 
they  are  joined  to  the  one  general  par- 
ticiple, having  taken  on,  and  the  verb 
fake"  (Eadie).  Having  girded  the 
body  and  fastened  on  the  breastplate 
and  the  sandals,  the  soldier  with  his 
left  hand  takes  the  shield  and  with  his 
right  puts  on  the  helmet  and  receives 
the  sword. 

Tailing,  having  taken,  the  shield. 
The  word  rendered  shield,  means  the 
heavy  armed  circular  shield,  oblong  and 
four-cornered,  measuring  four  feet  by 
two-and-a-half  "  A  vertical,  rectangu- 
lar section  of  the  bark  of  a  large  tree 
would  represent  the  shape"  (Boise). 
It  was  capable  of  defending  almost  the 
whole  person  ;  and  when  joined  to  oth- 
ers by  a  body  of  troops,  together  they 
formed  a  wall  of  defense  against  the 
rain  of  the  enemy's  missiles.  So  faith 
forms  a  shield,  which  protects  its  pos- 
sessor from  the  attacks  which  otherwise 
would  overcome  him.  A  living  faith 
in  God  through  Jesus  Christ  is  the 
true  safeguard  in  conflicts,  trials,  and 
temptation.  "The  just  shall  live  by 
faith"  (Rom.  1  :  17).  Compare  the  elev- 
enth chapter  of  Hebrews.  Where- 
with, more  exactly,  in  irhich,  within, 
under  the  cover  of  which,  ye  shall  be 
able  to  quench  all  the  fiery,  or, 
Imrnmg,  darts  of  the  wicked  one. 
It  is  not  the  poisonous  dart,  producing 
burning  and  feverish  wounds  that  is 
here  meant,  but  the  dart  with  tow  or 
other  inflammable  material  attached  to 
it  and  sent  burning  against  fortifica- 


tions and  breastworks.  Under  cover 
of  the  shield  it  was  easy  for  the  warrior 
to  extinguish  these  as  they  struck  the 
shield  and  fell  at  his  feet.  (comp.  Prov.  26  : 
18.)  The  fiery  darts  of  the  devil  are 
those  spiritual  devices  and  appliances 
which  he  uses,  burning  with  hate, 
slanders,  threats,  deceit,  and  vile  in- 
citement to  evil  passion.  A  strong  liv- 
ing faith  wards  ofl"  these,  and  extin- 
guishes whatever  would  arouse  the 
inward  fires  of  anger  or  lust.  The  evil 
one  here  is  the  devil,  who  is  thus  styled 
by  way  of  bad  distinction  in  1  John  2  : 
13,  14  ;  3  :  12  ;  5  :  18,  19.  See  appen- 
dix of  "Commentary  on  Matthew," 
pp.  418,  419. 

17.  And  take,  or  receive,  from  the 
hand  of  another  who  presents  it,  the 
helmet  of  salvation.  The  head,  as 
a  vital  part  containing  the  brain,  the 
sight,  the  hearing  and  the  smelling, 
needs  special  protection.  Salvation  is 
regarded  as  a  helmet.  It  is  worn  by 
the  Lord  (isa.  59  :  i7)  ;  and  accepted  by 
the  believer.  In  1  Thess.  5:8  it  is 
called  the  "  hope  of  salvation,"  giving 
the  believer  assurance  of  final  victory. 
But  here  it  is  a  sense  and  assurance  of 
deliverance  from  sin  and  of  salvation 
as  a  present  possession.  "He  that  be- 
lieves on  the  Son  has  eternal  life" 
(johu  3  :  36).  "O  God,  the  Lord,  the 
strength  of  my  salvation,  thou  hast 
covered  my  head  in  the  day  of  battle  " 

(Ps.  140  :  7). 

Thus  far  the  defensive  weapons  of  the 
heavy-armed  soldier  have  been  named  ; 
now  a  single  oftensive  weapon  is  men- 
tioned, And  receive  the  sword  of 
the  Spirit,  that  which  the  Spirit  fur- 
nishes. AVhat  this  sword  is  :  which 
is  the  word  of  God,  or  more  ex- 
actly, God'ff  word.  The  only  other 
passage  in  the  New  Testament  where 
sirord  \s  used  in  spiritual  imagery  is 
Heb.  4  :  12,  and  there  as  here  is  used  of 
the  word  of  God.  The  Spirit  reveals 
and  inspires,  and  teaches  us  how  to 
wield  this  spiritual  weapon.  The  word 
of  God  comprehends  all  revealed  truth. 


206 


EPHESIANS 


[Ch.  VI. 


all  prayer  and  supplication  •■  in  the 
Spirit,  and  »  watchinj^  thereunto  '  with 
all  perseverance  and  supplication  for 

19  all  saints:  "and  for  me,  that  utterance 
mav  be  given  unto  me,  that  I  may 
open    mv    mouth    » boldly,    to    make 

20  known  tlie  y  mystery  of  the  pospel,  for 
which  '  I  am  an  ambassador  "in  bonds : 


every  fitting  season  in  the  Spirit,  with 
all  prayer  and  supplication,  and  watch- 
ing thereunto  in  all  perseverance  and 

19  supplication  for  all  the  saints :  and 
for  me,  that  utterance  may  be  given  to 
me,  in  opening  my  mouth  to  make 
known   with   boldness  the  mystery  of 

20  the  gosiH-'l,  for  which  1  am  an  ambas- 


r  Rom.  8  :  26,  27.  8  Sec  refs.  Matt.  24  :  42.  t  Gen.  32  :  24-28 ;  Matt.  15  :  25-28. 

u  .\cts  4  :  29 ;  Col.  4  :  3  ;  2  Thess.  3:1.  x  Acts  13  :  46  :  28  :  30,  31.  y  1  :  9.  z2  Cot.  5  :  20. 

a  3  :  1  ;  Acts  26  :  29  ;  2  Tim.  1  :  16 ;  Philem.  10. 


At    the    time  this   was  written   it  in-  \ 
eluded    the    Old    Testament    and    the  ^ 
whole  gospel  system  so  far  as  it  was  i 
then  written,  aiid  the  inspired  oral  in-  ! 
struction  of  the  apostles.     {<  omp.  i  Petir 
1:25).     Christ   had   promised    inspired  j 
guidance  to   his  apostles  (Ji'im   le  :  is). 
How  eHcctive  the  sword  of  the  Spirit 
is  may  be  learned  from  lleh.  4  :  12,  in  j 
that  it  is  "  living,  powerful,  and  sharper 
than  any  two-edged  sword."    We  learn 
of  its  use  from  Christ  warding  ofi'  the  I 
temptations  of  Satan  by  quoting  Scrip-  I 
tare   (Mmt.   4  :  4.  7.  lo).'    So,   also,    the! 
apostolic     preachers    proclaimed     the 
word   of  God   (Ro"'-  10  :  »),  the   gospel,  ; 
which  was  the  power  of  God  unto  sal- 
vation  unto  every  one  that   believeth 

(Rom.  1   :  IC.  ;    1  Cor.  1   :  18  ;    Acts  19  :  20), 

18.  The  military  imagery  ceases. 
The  Christian  soldier  is  now  armed 
complete  with  six  pieces  of  armor.  A 
sexenth,  prayer,  which  is  rather  an  ex- 
ercise than  a  weapon,  the  apostle  in- 
troduces in  unfigurative  language. 
This  he  urges  as  that  which  should  at 
all  times  accompany  the  use  of  all  the 
weapons  before  mentioned.  Praying 
always,  at  all  times  and  at  every  fit- 
ting occasion,  in  the  Spirit,  in  unison 
with  him,  imbued,  prompted,  and  di- 
rected   by  him    (  Kom.    8:  26;   .luile  20  :   conip.  1 

zech.   12  :'io).     With   all    prayer,  in! 
general,  and  snpplieation,  requests 
in    partienlar.     All    kinds    of   prayer 
are  included  :  public,  private,  ftimily, 
secret;    cjacnlatory,    dclil)erate;    con-, 
fe.ssing,  thanking,    praying;    and  em- | 
ployiuiT    these    to    their    full     extent. 
\\atehinjr  thereunto,  in   reference 
to  this  prayinti,  guarding  against  what-  , 
ever   might   interfere  with  the  proper  j 
performance  of  this  duty  ;  \vith,or, /»,  | 
all   perseverance  in  this  habit,  im-  t 
plying    earnestness   and    importunity; 
aiid      supplication     for     all     f/ie 
saints,    for    Christians   everywhere.  ' 


In  the  spirit  of  Christ  and  of  the  Chris- 
tian brotherhood  their  importunity  and 
petitions  in  prayer  should  include  all 
their  fellow-soldiers  engaged  in  this 
spiritual  warfare,     (comp.  3  :  18. ) 

19.  And  for  me,  in  particular,  that 
utterance,  opportunity  and  ability 
to  proclaim  tlie  gospel  message,  may 
be  given  unto  me  from  God  ;  that 
I  may  open  my  mouth  boldly, 
rather,  in  opening  my  mout/i,  that  is, 
as  often  as  I  open  my  mouth,  to  boldly 
make  known  the  mystery,  the 
secret  counsel  of  God  revealed  in  the 
gospel.  This  is  the  sixth  time  that 
the  word  wyslery  occurs  in  this  Epistle 
(1:9;  3  :  .3,  4.  9;"5  :  32).  The  glad  tid- 
ings of  salvation  to  all,  Jews  and  Gen- 
tiles, had  not  before  l)een  proclaimed 
to  the  world.  The  salvation  of  Gen- 
tiles on  equal  terms  with  Jews,  once 
hidden,  was  now  revealed  in  the  gospel. 
(Comp.  note.  1:9.)  The  boklnesfi  which 
Paul  desired  was  the  courage  and  frank- 
ness to  proclaim  the  gospel  in  its  full- 
ness at  the  capital  of  the  world.  The 
phrase,  open  my  vuivlh,  is  used  to 
express  the  beginning  of  a  most  im- 
portant discourse,  the  declaration  of 
some  great  truths  full  of  interest  and 

meaning.       (Comp.  on  Matt.  5:2.) 

20.  For  which,  in  behalf  and  in 
the  interest  of  the  mystery  of  the  gos- 
pel which  he  desired  to  make  known; 
I  am  an  ambassador  in  bonds, 

literally,  in  a  chain.  He  was  an  am- 
l)assador,  an  apostle,  acting  on  behalf 
of  Christ  (•-'  f-fr.  5  :  20).  It  is  possible 
that  the  singular  efiain  may  refer  to 
the  single  chain  with  which  he  was 
bound  to  a  soldier;  but  the  singular  is 
often  used  in  a  collective  sense  and  may 
express  the  idea  of  confinement  as  a 
prisoner.  What  a  contrast !  An  ambas- 
sador in  a  chain  or  chains.'     (cmp.  ? 

Tim.  1  :  16;    Acts  28  :  20.)       That  therein, 

in  matters  pertaining  to  the  mystery  of 


Ch.  VI.] 


EPHESIANS 


207 


that  therein  ^  I  may  speak  boldly,  as  I 
ought  to  speak. 

Conclusion. 

21  But  "  that  ye  also  may  know  my  af- 
fairs, and  how  I  do,  '^Tychicus.  a  be- 
loved brother  and  faithful  minister  in 
the  Lord,  shall  make  known  to  you  all 

22  things:  ^whom  I  have  sent  unto  you 
for  the  same  purpose,  that  ye  might 
know  our  affairs,  and  that  he  might 
comfort  vour  hearts. 

23  f  Peace"  6e  to  the  brethren,  and  love 


sador  in  chains  ;  that  therein  I  may 
speak  boldly  as  I  ought  to  speak. 


21  But  that  ve  also  may  know  my  af- 
fairs, how  I  do,  Tychicus,  the  beloved 
brother  and  faithful  minister  in  the 
Lord,   will  make  all  known  to    you; 

22  whom  I  sent  to  you  for  this  very  pur- 
pose, that  ye  might  know  our  affaii-s. 
aud  that  he  might  encourage  your 
hearts. 

23  Peace  be  to  the  brethren,  and  love 


6  Acts  28  :  31  ;  Phil.  1  :  20  ;  1  Thess.  2:2.         c  Phil.  1:12;  Col.  4:7.         d  See  refs.  Acts  20 
e  Col.  4:8.  /  Rom.  1:7;  1  Peter  5  :  14. 


the  gospel,   I   may   speak    boldly, 

frankly,  freely,  and  courageously  (ver. 
19),  as  I  ought  to  speak,  as  an  am- 
bassador of  Ciiri.st  under  .solemn  obli- 
gation to  him.  The  last  half  of  the 
verse  is  not  a  repetition,  but  an  addi- 
tional request  that  they  would  pray  for  i 
him  in  view  of  his  olHce  and  condition.  ! 
He  earnestly  desired  to  fulfill  the  ohli-  | 
gation  of  his  commission,  not  only  he- 
fore  all  classes  who  came  to  hear  him, 
but  before  the  emperor's  trilninal, 
Nero's  judgment-seat,  where  he  must 
also  shortly  appear.  He  would  speak 
with  that  freedom,  frankness,  and  bold- 
ness which  duty  to  his  divine  Master 
demanded.  When  he  saw  how"  much 
depended  on  him,  and  how  important 
his  message  and  his  cause,  and  how 
weak  and  humble  his  con(lition  as  a 
prisoner,  no  wonder  that  he  earnestly 
besought  their  prayers. 

21-24.  The  apostle's  message 
THROUGH    Tychicus.      Salutation 

AND  BENEDICTION. 

21.  Bat,  turning  away  to  another 
topic.  That  ye  also,  as  well  as  my 
friends  near  me,  may  know  my  af- 
fairs, how  I  do,  what  is  my  condi- 
tion and  health,  Tychicus  will  make 
all  known  to  you.  All  w^e  know  of 
Tychicus  we  derive  from  the  five  pas- 
sages that  speak  of  him  ( vct^  '-'o  :  4 :  Eph. 

6  :  21  :    Col.  4  :  T  ;    Tilu<  S  :  12  :   2  Tim.  4  :  12).    It 

is  inferred  from  these  that  he  belonged 
to  the  province  of  Asia  and  was  proba- 
bly an  Ephesian.  He  accompanied 
Paul  through  a  portion  of  the  return 
journey  of  his  third  missionary  tour, 
but  appears  to  have  been  left  behind  in 
Asia,  probably  at  Miletus.  He  was  now 
with  the  apostle  at  Eome.  A,  rather, 
the,  beloved  brother  and  faithful 


minister,  or,  servant,  in  the  Lord, 
engaged  in  the  Lord's  service.  See 
note  on  3  :  7,  where  Paul  speaks  of 
himself  as  l)eing  made  a  minister  or  a 
.servant.  Paul  regarded  Tychicus  as 
a  most  valua!)le  fellow-helper.  He  was 
doubtless  well  known  at  Ephesus,  and 
had  been  away  for  some  time,  and  the 
apostle  deems  it  proper  to  speak  in 
these  words  of  high  commendation. 
He  and  his  service  were  characterized 
by  union  with  Christ  and  his  people. 
Within  the  sphere  of  Christian  service 
he  was  beloved  and  faithful.  From 
this  it  appears  that  this  Epistle  was 
sent  to  its  destination  by  him. 

22.  Whom  I  have  sent,  or,  whom 
I  sent,  unto  you,  using  the  epistolary 
style,  mentally  speaking  from  the  time 
of  his  arrival,  when  the  sending  of  him 
would  be  in  the  past.  As  this  letter 
was  written  at  Rome  and  sent  from 
there,  it  is  nntural  to  suppose  that  Tych- 
icus came  first  to  Ephesus  and  went 
thence  to  Colosse  (foi-  *■■').  For  the 
same,  better,  for  this  very,  purpose, 
just  mentioned  in  the  preceding  verse, 
that  ye  might  know  our  affairs, 
the  things  concerning  Paul  and  his 
companions.  And  that  he  might 
comfort,  better,  encourage,  your 
hearts.  There  was  much  in  tlie 
mildness  of  liis  prison  life,  in  the  op- 
portunity he  enjoyed  in  preaching  the 
gospel  and  of  Christian  intercourse, 
and  the  success  attending  his  labors  to 
comfort  and  encourage  the  hearts  of 
his  converts  at  Ephesus  and  elsewhere. 

(Comp.  on  3  :  13.  ) 

23.  A  parting  salutation.  Peace, 
not  in  a  worldly  sense,  but  in  the 
broadest  and  best  sense,  "  the  peace  of 
God  "  (comp.  1 : 2)^  be  to  the  brethren. 


208 


EPHESIANS 


[Ch.  VI. 


with  faith,  from  God  the  Father  and 
24  the  Lord  Je.sus  Christ,    s Grace  be  with 
all  them  ''that    love  our   Lord    Jesus 
Christ  ill  sincerity.    Araun. 

Written  from  Rome  unto  the  Ephe- 
siaiis  by  Tychicus. 


with  faith,  from  God  the  Father,  and 
the  Lord  Jesus  Christ. 
24      Grace  be  with  all  who  love  our  Lord 
Jesus  Christ  in  sincerity. 


g  2  Cor.  13  :  14. 


h  1  Cor.  16  :  22. 


Here  is  the  only  certain  occurrence  of 
the  plural,  brethren,  in  this  Epistle. 
(See  ou  ver.  10.)  In  the  siiiguhir  it  occurs 
once  (vcr.  21).  As  spiritual  children  of 
God  Christians  are  brethren  (Row.  8  :  29). 
And  love  with  faith,  a  significant 
expression.  It  is  not  love  in  company 
with  faith,  but  clo.ser  than  that.  It  is 
love  covibined  ivith,  mi)igled  with,  and 
co-existing  with  faith.  Faith  is  neces- 
sary to  the  Christian  life  (Rom.  1  :  n), 
and  faitli  and  love  are  inseparable  in 
the  regenerate  heart.  "Faith  works 
by  love"  (<-ii-  •'>  : «).  From  God  the 
Father  and  the  Lord  Jesus 
Christ.  Notice  the  whole  phrase  is 
preceded  by  the  one  preposition  from, 
pointing  to  one  common,  united  .source. 
The  Father  points  to  God's  fatherhood 
of  his  children.  Peace,  love,  faith,  and 
every  grace,  proceeds  from  God  the 
Father,  through  Jesus  Christ, 

24.  Tiie  benediction.  <irace,3/o?/ 
the  favor  of  God,  be  with  all  them 
that  love  our  Lord  Jesus  Christ, 
of  whatever  race,  age,  or  condition. 
These  concluding  words  are  in  keeping 
with  the  universal  design  of  the  gospel 
and  the  spiritual  unity  of  Christ's  fol- 
lowers, taught  in  this  Kpistle,  In  sin- 
cerity, literally,  i)i  incorruption,  or, 
in  perpetuity.  The  word  occurs  in 
1  Cor.  15  :  42;  Rom.  2  :  7;  2  Tim.  1  : 
10.  The  word  incorruption  involves 
the  idea  of  ])urity,  and  so  some  eminent 
authorities  render  the  word  purify,  sin- 
cerity. But  it  really  includes  more 
than  that,  combining  with  purity  an 
element  of  i)erpetuity.  While  the  ren- 
dering of  the  Revised  version,  in  incor- 
ruption, has  this  idea,  it  involves  too 
much  a  material  conception.  It  seems 
better  to  render  freely,  ///  on  iinperish- 
ahle,  or,  a  never  diminishing  love. 
Christian  love  is  pure  and  holy  and 
true,  imperishable,  immortal.  It  is  an 
essential  element  of  the  new  life,  which 
is  eternal  (•'"!'"  "' :  •^^).  Amen  ;  see  on 
3:  21  ;  but  should  be  omitted,  according 
to  the  highest  authorities. 

The   subscription,    Written    from 


Rome,  etc.,  is  doubtless  correct,  but  is 
of  no  authority,  as  it  was  added  prob- 
ably about  the  fifth  century. 

Practical  Remarks. 

1.  The  good  of  the  community,  of  the 
family,  and  of  the  child  himself,  as  well  . 
as  the  law  of  God,  demands  the  obedience 
of  children  to  parents  (ver.  1-3 ;  Deut. 
27  :  16). 

2.  No  parent  has  a  right  to  require  obe- 
dience from  children  in  wrong-doing,  or 
against  the  law  of  God  (ver.  1 ;  Jer.  9  :  IS- 
IS), 

3.  Obedience  to  parents,  as  a  general 
rule,  tends  to  lead  away  from  vices  and 
crimes,  and  to  habits  of  virtue  and  self- 
control  (ver,  1-3 ;  Prov,  10  :  1 ;  28  :  7). 

4.  The  principles  of  religion  tend  to 
make  the  mind  conscientious,  candid, 
and  well-balanced.  Hence  the  impor- 
tance of  the  child  being  taught  and 
grounded  in  them.  If  he  is  not  taught 
the  truth,  he  will  be  taught  error.  His 
mind  will  become  like  the  garden  given 
up  to  weeds  (ver.  4 ;  Prov.  22  :  G). 

5.  Persons  in  service  owe  it  to  Christ  to 
discharge  their  duties  of  service  faith- 
fully. They  will  thus  honor  religion  and 
be  just  to  themselves  as  well  as  to  others 
(ver.  5-8  ;  1  Peter  2  :  18, 19  ;  1  Tim.  6  :  1-3). 

6.  Employers  and  masters  should  ever 
remember  that  they  are  accountable  to 
God  for  their  treatment  of  their  employees 
and  servants  (ver.  9:  Col.  4  :  1). 

7.  The  gospel  takes  men  as  it  finds  them. 
It  is  suited  to  all  classes  of  men  and  to  all 
conditions  in  life  (ver.  5-9). 

8.  Masters  and  servants  stand  on  a  com- 
mon level  before  God.  alike  sinners,  for 
whom  Christ  died  alike,  and  if  saved, 
must  alike  be  saved  through  him  (ver.  5- 
9;  Acts  4  :  12). 

9.  The  principles  of  the  gospel,  which 
include  the  Golden  Rule  (Matt.  7  :  12), 
lisliten  the  evils  of  slavery  where  it  exists 
and  tend  to  its  utter  abolition.  Such  was 
the  result  of  the  gospel  in  the  Roman  Em- 


Ch.  VI.] 


EPHESIANS 


209 


pire  and  has  been  in  other  countries  (ver. 
5-9). 

10.  In  the  Christian  conflict  our  strength 
is  in  the  Lord,  and  our  armor  the  Lord's 
(ver.  10,  11 :  Luke  11  :  22  ;  2  Cor.  6:7). 

11.  Satan,  as  an  invisible  foe,  attacks 
the  Christian  and  tries  to  lure  into  temp- 
tation by  wily  means.  Hence  the  need  of 
watchfulness  and  the  whole  armor  (ver. 
15;  2  Cor.  11  :  14). 

12.  The  Christian  contest  is  chiefly  with 
the  kingdom  of  darkness.  But  that  king- 
dom attacks  us  through  our  sinful  propen- 
sities, through  the  evil  passions  of  others, 
through  the  wicked  customs  and  pleas- 
ures of  the  world,  and  through  supersti- 
tion and  false  doctrine  (ver.  12  ;  John  2  : 
16). 

13.  Victory  is  assured  to  the  Christian, 
but  not  without  the  use  of  his  whole  ar- 
mor, nor  without  being  strong  in  the  Lord 
and  in  the  power  of  his  might  (ver.  10, 14- 
17;  ICor.  10:1.3). 

14.  The  Christian,  in  his  contest  with 
the  powers  of  darkness,  should  fight  under 
the  leadership  of  Christ,  seeking  the  pres- 


ence of  the  Holy  Spirit,  and  having  the 
mind  filled  with  the  word  of  God  (ver.  14- 
17;  Ps.  119). 

15.  Prayer  is  indispensable  to  the  Chris- 
tian soldier.  Since  God  gives  the  victory, 
and  the  Christian  is  ever  dependent  on 
him,  prayer  should  be  constant,  persever- 
ing, and  watchful  (ver.  18 ;  1  Peter  4:7). 

16.  Prayer  should  be  for  all  saints,  since 
they  are  fellow-soldiers  and,  like  our- 
selves, in  daily  need  of  help.  Their  vic- 
tory is  Christ's  and  ours  (ver.  18,  19). 

17.  The  gospel  should  be  preached  with 
all  plainness  and  without  fear  of  man. 
Paul  did  not  ask  prayers  for  his  release, 
but  that  he  might  preach  as  he  ought  to 
preach  (ver.  20 ;  Acts  20  :  27). 

18.  Love  for  Christ  is  an  essential  char- 
acteristic of  the  Christian.  Peace,  faith, 
and  grace  are  the  necessary  accompani- 
ments of  love  (ver.  23,  21 :  1  Cor.  16  :  22). 

19.  The  closing  words  of  the  Epistle 
reveal  to  us  the  tender  heart  of  Paul, 
sympathetic  toward  his  brethren  and 
loyal  to  Christ  (ver.  22-24). 


NOTE. 


Lowliness  (eph.  4:2).  Humility, 
like  holiness,  love,  and  forgiveness,  is 
a  distinctive  characteristic  of  Christian- 
ity. In  the  pagan  world  humility  was 
despised  and  magnanimity  extolled ; 
the  best  virtues  were  founded  on  self- 
pride.  Plutarch  employs  the  word  hu- 
mility in  a  bad  sense.  Even  Josephus 
uses  it  in  the  sense  of  weak-mindedness 
and  Epictetus  as  expressing  meanness 
of  spirit.  Humility  as  a  Christian  vir- 
tue is  not  the  self-humiliation  of  the 
medieval  ages,  which  may  be  and  often 
is  ostentatious.  Neither  is  it  merely 
thinking  one's  self  small.    A  man  may 


know  and  think  this,  and  yet  be  proud. 
Negatively  it  is  not  to  think  of  one's 
self  more  highly  than  he  ought  to 
think ;  positively  it  reveals  itself  in 
submissive,  lowly  service.  Jesus  the 
highest  type  of  humility  was  among 
men  as  one  who  served.  He  knew  his 
lordship,  but  was  lowly  among  his  in- 
feriors. "One  who  knows  himself 
greater  in  relation  to  others,  but  who  is 
contented  to  be  treated  as  if  he  were 
less,  such  an  one  is  certainly  entitled  to 
be  called  humble-minded.  He  exhibits 
humility"  (T.  K.  Abbott),     (see  note 

oa  Phil.  2  :  3,  p.  227. ) 


THE  EPISTLE  TO  THE  PHILIPPIANS 


Introduction;   and  expression  of  affection 
fur  the  Philippian  Christians. 

1  PAUL  and  Timotheus,  the  servants 
of  Jesus  Christ,  to  all  the  saints  "iu 
Christ  Jesus  which  are  at  *»  philippi, 


1  PAUL  and  Timothy,  servants  of 
Christ  Jesus,  to  all  the  saints  in  Christ 
Jesus  who  are  at  Philippi,  with  the 


b  Acts  16  :  12. 


Title.  The  oldest  known  form  is 
simply  To  the  Philippians,  or  exactly, 
To  the  Philippesians,  which  is  one  of 
the  several  forms  of  the  civic  adjective. 
This  form  occurs  iu  4  :  15.  Longer 
titles  appear  later.  That  of  the  Com- 
mon version  is  the  same  as  the  one 
adopted  in  the  Elzevir  Greek  Testa- 
ment of  1624. 

CHAPTER  I. 

The  Epistle  opens  with  greetings  of 
Paul  and  Timothy  to  the  church  and 
its  officers  (ver.  1,  2)  ;  after  which  Paul 
expresses  his  thanks  to  God,  and  confi- 
dence in  regard  to  their  salvation  (vlt. 
'^-') ;  and  his  affectionate  desire  and 
prayer  for  them  (ver.  s-ii).  He  then 
proceeds  to  speak  of  the  good  resulting 
from  his  present  condition,  in  the  fur- 
therance of  the  gospel  and  in  embold- 
ening many  to  preach  the  word  (ver. 
12-i-t)  ;  not  all,  however,  in  the  right 
spirit,  yet  in  this  he  rejoices  that  Christ 
is  preached  (ver.  is-is) ;  and  he  is  con- 
firmed in  the  belief  that  Christ  will  be 
glorified  either  in  his  life  or  death  (ver. 
19,  20).  Having  this  conviction,  he 
knows  not  whether  it  is  better  for  him 
to  live  or  die,  but  still  he  feels  sure 
that  he  will  live  and  come  to  them 
again  for  their  profit  and  joy  (ver.  21-26). 
Meanwhile,  whether  he  comes  or  not, 
he  exhorts  them  to  live  worthy  of  the 
gospel,  and  not  to  be  intimidated  by 
any  opposers  (ver.  27-30). 

1,  2.  Salutation  to  the  church 

AND  its  officers.      (Comp.  2  Cor.  1:1.) 

1.  Paul  and  Timotheus  labored 
much  together,  especially  at  Philippi, 


Thessalonica,  and  in  ^facedonia  gener- 
ally, and  at  Corinth  (Actsie:  l-.l,  11  ;  n:U; 

18  : 5).  And  so  their  names  are  associ- 
ated together  in  the  salutation  to  2  Cor- 
inthians, Colossians,  2  Thessalonians, 
and  Philemon.  In  this  Epistle,  how- 
ever, their  association  begins  and  ends 
with  the  salutation,  and  the  apostle 
writes  at  once  in  the  singular  number. 
It  is  possible  that  Timothy  may  have 
acted  as  his  amanuensis,  yet  he  was 
more  than  that  to  the  Philippians.  On 
Paul,  see  Rom.  1:1;  on  Timothy,  see 
1  Cor.  4  :  17. 

There  is  here  no  occasion  for  assert- 
ing apostolic  authority,  as  in  Galatians 
and  the  Corinthians.  They  style  them- 
selves the  servants,  bondservants  or 
slaves,  of  Jesus  Christ;  rather,  of 
Christ  Jesus,  the  reading  of  the  best 
text.  Demosthenes  calls  himself  and 
his  associates  "servants  of  the  peo- 
ple." But  Paul  uses  the  term  in  a 
deeper  and  spiritual  sense.  (SeeonOai. 
1 :  10  an.i  Kom.  1  :i.)  To  all  the  saints, 
an  appellation  of  true  believers,  with 
reference  to  the  purity  and  sanctity  of 
their  Christian  cliaracter.  They  were 
men  separated  from  sin  to  God,  and 
they  are  assumed  to  be  what  they  pro- 
fessed to  be.  In  Christ  Jesus,  spir- 
itually united  in  him,  members  of  his 

spiritual    body  (Kp^.  4  :  15,  16;    Johu  15  :  4). 

"  The  conception  is  that  of  a  sphere  or 
environment  or  element  in  which  a 
Christian  lives,  as  a  l)ird  in  the  air,  a 
fish  in  the  water,  or  the  roots  of  a  tree 
in  the  soil"  (JMarvix  R.  Vincent, 
"Com,").  Philippi.  (See  Introduc- 
tion. )     The  whole  church,  or  organized 

211 


J12 


PHILIFPIANS 


[Ch.  1. 


with    the    « bishops    aud     d deacons: 

2  e  Grace  be  unto  you,  and  peace,  from 
God  our  Father,  and  /;o//i  the  Lord 
Jesus  (Jhri.st. 

3  ^I  thank  my  God  upon  every  remem- 

4  brauce  of  you,  always  in  every  prayer 


2  bishops  and  deacons :  Grace  to  you, 
and  peace,  from  God  our  Fatlier  aud 
the  Lord  Jesus  Christ. 

3  I  give  thanks  to  my  God  on  all  my 

4  remembrance  of  you,— always,  in  every 


c  Acts  20  :  28  ;  1  Tim.  3  :  1. 


e  See  refs.  1  Cor.  1:2.         /  Rom.  1:8;  Col.  1  :  3. 


eono;regation  of  believers,  at  Philippi 
is  meant,  since  it  is  added,  with  the 
bishops,  or,  orerseers,  and  deacons. 

The  statement  is  complete,  implying 
that  these  were  all,  and  the  only,  offi- 
cers among  all  tile  saints  at  Philippi. 
The  bishops  were  the  same  as  elders.  {^^^ 

Titus  1   :  5,  7  ;    1    Peter   5  :    1,2,    and    note   ou    Acts 

20  :  17, 28.)  They  also  answered  to  pas- 
tors (Kph.  4:11).  The  office  of  deacon 
appears  to  have  originated  in  the  needs 
of  the  ciuirch  at  Jerusalem,  as  narrated 
in  Acts  (i  :  !-(!.  Botii  from  this  passage 
and  from  tlie directions  in  1  Tim.  3  :  8- 
r4,  it  appears  that  the  office  was  not  for 
spiritual  services,  l)ut  rather  for  the 
temporal  concerns  of  the  church.  It 
was  retiuired,  however,  that  those  fill- 
ing tlie  office  should  be  spiritual,  per- 
sons of  piety  and  faithfulness.     (Comp. 

uote  ou  Acts  6:3.) 

In  no  Other  Epi.stle  does  the  apostle 
mention  the  church  officers  in  his  salu- 
tation. This  may  iiave  arisen  from  the 
close  relation  he  sustained  to  all  the 
members  of  this  church,  and  especially 
from  the  fact  tiiat  tiiese  officials  had 
taken  a  leading  part  in  collecting  and 
sending  gifts  to  him.  They  are  evi- 
dently included  among  "all  the  saints 
at  Philippi,"  and  regarded  as  part  of 
the  memhership  of  the  church,  and 
standing  on  an  equality  as  such  with 
all  the  rest.  Their  offices,  however,  ini- 
plieil  certain  duties  and  responsibilities 
and  a  certain  authority  derived  from 
Christ  and  from  the  local  church.  It 
would  seem,  however,  from  their  being 
mentioned  last,  that  Paul  regarded  the 
body  of  the  church  of  more  importance 
than  the  officers.  "In  1  Cor.  6  :  1, 
Paul  recommends  to  the  church  to 
settle  their  diflerences  by  arl»itration. 
The  alternative  is  litigation  before 
heathen  tribunals.  There  is,  in  short, 
no  hint  of  imy  one  ecclesiastical  office 
endowed  with' independent  authority" 
(  Mauvin  R.  Vincknt,  "  Com.,"  p.  30). 
Paul  evidently  had  no  notions  of  the  su- 
periority of  ciiurch  officers,  as  a  priest- 
hood, or  of  a  hierarchy,  such  as  sprang 


up  at  a  later  day,  and  still  continues 
common  over  the  larger  part  of  Chris- 
tendom.     As    at    EphesUS    (Acts  20  :   17), 

so  at  Philippi,  there  was  a  plurality  of 
l)ishops  or  pastors.  Doubtless,  as  the 
church  had  several  meeting-places  in 
Philippi  and  vicinity,  with  perhaps  no 
central  place  for  gathering  together  all 
the  saints,  it  was  necessary  tiiat  there 
should  be  several  pastors  who  would 
conjointly  as  well  as  separately  act 
as  overseers  of  the  flock.  Tlie  circum- 
stances of  the  church  as  well  as  of  the 
pastors  were  doubtless  such  as  to  render 
both  a  division  and  a  union  of  labor 
necessary  among  the  bishops  as  well  as 
among  the  deacons. 

2.  This  Christian  salutation  is  com- 
mon to  Paul's  Epistles.  Grace  is 
God's  free  and  unmerited  favor  to  true 
believers  with  its  attendant  blessings. 
Peace  is  that  conscious  security 
which  is  tlie  fruit  of  God's  grace.  See 
note  on  the  same  words  in  Gal.  1  :  3 
andEph.  1,2. 

3-li.  Affectionate  thanksgiv- 
ing, CONFIDENCE,  AND  PRAYER  IN 
THEIR  BEHALF. 

3.  Paul  begins  his  Epistles  to  the 
churches  with  thanksgiving,  modified 
in  each  by  the  circumstances  of  those  ad- 
dressed. That  to  the  Galatians  forms 
the  only  exception.  (J'ec  on  Gai.  1  :  3.) 
This  is  especially  aflectionate;  so  also  is 
his  thanksgiving  in  behalf  of  the  Thes- 

;  salonians  (1  Thcss.  1  :  2:  2  Ti.ess.  1  :  3).  No- 
tice  he  traces  the  cause  of  his  thank- 
fulness to  God.     My  God,  appropriat- 
ing God  as  his  own — a  ])cculiarity  of 
j  revelation,  often  in  the  P.silms  (:«  :2i  : 
I  63  :  1,  etc.).     Truc  rcligioii  is  a  personal 
[  matter,  a   personal    c(»ming  to,  an  ac- 
!  ceptance  of  a  union  with  Christ  (JoIhm;  : 
37,68,69),     llpon  every,  rather,  vpoti 
all,   remembrance   of  you,  in   its 
completeness,  as  a  whole.     His  whole 
memory  of   them   formed    a    basis  or 
ground  for  thanksgiving  to  (iod. 
:      4.  This  verse  is  a  clause  thrown  in 
l)etween   ver.  3   and    5,    in  which   the 
;  apostle  expresses    his   joyful    remem- 


Ch.  I.] 


PHILIPPIANS 


213 


of   mine  for   you  all  making  request 

5  g  with  joy,  ^for  your  fellowship  in  the 
gospel  from  the  first  day  until  now ; 

6  being  confident  of  this  very  thing,  that 
he  which  hath  begun  '  a  good  work  in 
you  ^  will  perform  it  '  until  the  day  of 


supplication  of  mine,  making  the  sup- 

5  plication  for  you  all  with  joy,— for  your 
fellowship  in  respect  to  the  gospel  from 

6  the  first  day  until  now ;  being  confi- 
dent of  this  very  thing,  that  he  who 
began  a  good  work  in  you  will  com- 
plete it  until  the  day  of  Jesus  Christ. 


gi:6. 


A  4  :  U,  15 ;  Rom.  15  :  26 ;  Eph.  2  :  19-22.  i  2  :  13 ;  Rom.  8  :  28-30 ;  2  Thess.  2  :  13,  14. 

k  Ps.  138  :  8 ;  1  Thess.  5  :  28,  24 ;  2  Thess.  1  :  11.  I  Ver.  10 ;  1  Cor.  1  :  8. 


brance  of  the  Philippians  as  often  as 
he  prays.  In  every  prayer,  or,  sup- 
X>licatwn,  of  mine  for  you  all 
making  request,  rather,  the  suppli- 
cation, jnst  spoken  of,  with  joy.  The 
word  rendered  supplication  means  a 
petition  or  request  of  personal  need. 
(See  further  ou  4  :  6. )  Notlcc  how  fre- 
quently Paul  uses  all  in  these  first 
verses  of  his  letter  (i,  7, 8, 25;  also  2  :  17, 
26).  His  love  embraces  all  equally. 
With  joy;  empliatic  words.  His  hap- 
piness over  his  Philippian  converts 
made  his  thanksgiving  and  prayers  for 
them  easy  and  constant.  Joy  indeed  is 
the  keynote  of  the  Epistle  (2  :  n,  18 ;  3  : 

1 ;   4  :  10), 

5.  This  verse  is  closely  connected 
with  verse  3,  showing  the  ground  of 
Paul's  thanksgiving.  For,  or,  on  ac- 
count 0/,  your  fellowship  in,  rather, 
in  respect  to,  the  gospel,  especially 
in  its  furtherance,  from  the  first  day 
of  its  reception  until  now.  About 
ten  years  liad  elapsed  since  then.  The 
word  rendered  fellowship  may  mean 
either  participation,  a  sharing  with 
(2:1;  3  :  10),  or,  a  benefaction  jointly 
contributed,  a  contribution,  and  thus 
embodying  and  proving  a  fellowship 

(  Rom.  15  :  26  ;    2  Cor.  9  :  13  ;    comp.  2  Cor.  8  :  4). 

It  is  not  necessary  in  this  case  to  limit 
it  to  either  signification,  since  it  may 
inolude  both.  From  the  very  first  the 
apostle  had  enjoyed  the  benefaction  of 
llie  Philippian  church  (Acts  i6  :  i5). 
Once  and  again  he  had  received  sup- 
plies from  them  at  Thessalonica  (* ;  le) ; 
and  recently  at  Rome  by  Epaphroditus 
(4  :  IS)-;  and  during  the  intermediate 
period  they  had  only  been  prevented 
from  sending  him  their  gifts  because 
they  lacked  opportunity.  These  were 
proofs  of  their  fellowship  with  him  as 
well  as  of  their  zeal  for  the  gospel.  In 
4  :  14,  15  he  uses  the  verb  correspond- 
ing to  the  noun  to  designate  their  con- 
tributions for  his  benefit,  and  speaks 
of  these  contributions  as  having  been 


j  made  "in  the  beginning  of  the  gospel." 
I  Paul  doubtless  had  these  benefactions 
!  in  mind,  but  in  them  he  saw  also  the 
i  proof  of  their  fellowship  with  one  an- 
other in  furthering  the  gospel  and  of 
I  sharing  its  benefits  and  blessings.    The 
I  rendering  fellowship  is  a  good  one,  as 
including  both  ideas.     Paul  looked  be- 
yond himself.     The  gospel  was  more 
to  him  than  life,  and  its  furtherance 
was  the  great  end  he  had  in  view. 

6.  The  apostle  gives  an  additional 
and     an    underlying    reason    for    his 
thankfulness,  without  which  the  other 
would   be  useless.     From   the  present 
"  until  now  "  (ver.  5),  he  naturally  looks 
to  the  future  and  to  the  perfection  of 
their    spiritual    life.     Being    eonfi- 
\  dent,  expressing  his  feeling  that  ac- 
companies his  thanksgiving,  and  nat- 
I  urally  uniting  itself  with  his  knowl- 
j  edge  of  the  past  and  present.     Of  this 
very  thing,  which  he  mentions  in  the 
clause  that  follows.    A  favorite  phrase 

with    Paul    (Gal.  2  :   10;    2   Cor.  2:3;    7  :  11). 

That  he  Avhich  hath  begun,  more 
correctly,  That  he  who  began,  at  their 
conversion,  a   good   Avork   in   you. 

God  is  the  author  of  that  work  of  grace 
I  in  heart  and  life  which  was  so  strik- 
ingly exhibited  in  their  "  fellowship  in 
respect  to  the  gospel. "  Here  the  divine 
I  side  is  only  noticed  ;  in  2  :  12, 13  the  hu- 
man and  the  divine.  Will  perform  it, 
better,  will  perfect  or  complete  it.  What- 
ever God  has  begun  he  will  doubtless  fin- 
ish. "  It  is  not  God's  way  to  do  things  by 
I  halves"  (Ne.\nder).  Paul  founds  his 
hope  on  the  trutli  and  faithfulness  of 
God.  "  The  beginning  is  the  pledge  of 
the  consummation.  Not  even  a  man  be- 
gins anything  at  random"  (Bengel). 
Until  the  day  of  Jesus  Christ,  the 
glorious  goal  of  his  redemptive  work, 
when  he  will  consummate  it  as  Medi- 
ator. The  day  of  Christ  is  evidently 
the  day  of  his  second  coming  when  he 
will  judge  the  world  in  righteousness 

(Acts   17  •.  31  ;     2    Thess.    1  :  7-10),    and    SaintS 


214 


PHILIPPIANS 


[Ch.  I. 


7  Jesus  Christ :  even  as  it  is  meet  for  me 
to  think  this  of  you  all,  because  I  have 
you  °>  in  iny  heart ;  inasmuch  as  both 
in  "uiy  bonds,  and  in  "the  defence  and 
confirmation  of  the  gospel,  Pye  all  are 

8  partakers  of  my  grace.   For  i  God  is  my 


7  As  it  is  just  for  me  to  think  this  in  be- 
half of  you  all,  because  I  have  you  in 
my  heart;  all  of  you  being,  both  in 
my  bonds,  and  in  the  defense  and  con- 
firmation of  the   gospel,  partakers  of 

8  the  grace  with  me.  For  God  is  my  wit- 
ness, how  greatly  I  long  for  yoii  all, 


n  See  refs.  Eph.  3 


f  Ver.  5. 


9  Rom.  1:9;  Gal. 


will    be    clothed    in    glorified    bodies  \ 
(1  Cor.  15  :  51. 52).     Compare  1  Cor,  1:8, 
9,  wliicli  corresponds  very  closely  witli 
this  passage.    The  mention  of  the  day  ' 
was  in  point,  wiiether  the  apostle  ic- 

fxrded  it  as  near  at  hand  or  far  distant. 
o  the  individual  Christian  the  day 
when  the  ^Master  comes  and  calls  him 
is  tlie  day  of  Clirist  in  an  important  ' 
and  practical  sense.  He  then  departs 
to  be  with  Christ  (ver.  2:5).  But  in  the 
fullest  sense  that  day  is  only  when 
Christ's  redemptive  work  is  completed 
in  the  glorified  bodies  and  state  of  the  j 
redeemed.     ( s^ee  3  :  20, 21. )  [ 

7.  A   justification  of   this    state  of  i 
mind.     Even  as  it  is  meet,y»s^  or  ' 
right,  for  me  to  think  this  in  behalf  \ 
of  you  all,  the  confidence  expressed  ; 
in  ver.  6.     It  was  a  matter  of  duty  and  [ 
obligation.   To  think  otherwise  of  them  j 
he  felt  w^ould  be  wrong.     Because  I  | 
have  you  in  my  heart,  you  are  so  j 
bound    up    in    my  aftections  through 
your  intimate  intercourse  with  me  and  [ 
my  living  contact  with  your  spiritual  I 
life.     Inasmuch    as    both    in    my  i 
bonds,   etc.     Are  these  words  to  be  ; 
tiiken  with  the  foregoing,  or  with  the 
following  clause?     Grammatically  the 
apostle  may  say  either  that  he  has  them 
in    his   heart  both  in  bonds  and  the 
establishment  of  the    gospel,   or  that 
they  are  partakers  with  him  both  in  his 
bonds,  etc.  Alford,  Ilackett,  and  otiiers, 
prefer  the  former;  Ellicott,  Lightfoot, 
and  others,  the  latter.     Which  of  the 
two  is  tlie  more  correct  ^leyer  says  can- 
not be  determined  ;  yet  he  prefers  the 
former  "as  less  of  a  periodic  character 
and  more  in  harmony  with  the  fervent 
tone  of  feeling."     Paul,  however,  must  ; 
not  be  too  closely  bound  by  grammati- 
cal rules.     Both  conceptions  inaj'  have 
been  somewhat  in  his  mind.    The  order 
of  the  sentence  and  the  position  in  the 
original  seems  to  me  to  favor  the  first 
view,  and  the  thought  brouglit  out  is 
most  natural.     lU-nderthus:  Because  I  \ 
have  you  in  my  heart,  both  in  my  bends,  ' 


and  in  the  defense  and  confirmation  of 
the  gospel,  all  of  you  being  partakers  of 
the  grace  tvifh  me.  "  Notiiing  surely 
could  be  more  pertinent  here  as  a  proof 
of  Paul's  atiection  for  the  Philippians, 
than  to  say,  that  not  all  his  trials  and 
anxieties  as  a  prisoner  at  Rome,  and 
not  all  his  arduous  labors  in  the  church 
and  for  the  conversion  of  sinners, 
could  divert  his  thoughts  from  them  or 
weaken  at  all  his  attachment  to  them. 
This  view  of  the  connection  too,  better 
explains  the  solemn  appeal,  'For  God 
is  my  witness '  (note  tlie  For  in  ver.  8), 
which  seems  too  impressive  to  be  re- 
ferred merely  to  Because  I  have  you 
in  mylieart  "(Hackett,  in"  Lange"). 

Defence  and  confirmation,  the 
negative  and  positive  sides  of  his 
preaching  as  a  prisoner,  which  he  was 
permitted  to  do  in  his  own  hired  house 
(Acts  28  :  30,  31).  Partakcrs  of  my 
grace,  or,  of  the  grace  teifh  me,  as  just 
referred  to  in  the  defense  and  establish- 
ment of  the  gospel.  It  could  not  be 
said  that  all  or  any  of  them  had  been 
in  bonds,  imprisoned,  with  him.  But 
in  their  sympathy,  prayers,  and  gifts, 
they  all  had  become  co-partners,  as  it 
were,  in  his  work,  and  thus  sharers  of 
the  grace  bestowed  on  him  (2  Cor.  11  :  9). 
The  word  grace  appears  to  refer  not  so 
much  to  the  internal  divine  power  for 
service,  as  that  gracious  gift  of  tlie 
apostleship,  which  he  exercised  both  in 
doing  and  suflering.  (See  Eph.  3:8-  oai. 
2:9;  Rom.  1:5.)  In  like  manner  every 
disciple  may  share  in  the  great  work  of 
the  ministry. 

8.  For,  confirmative  of  his  tender 
affection  for  them.  His  earnest  desire 
to  see  them  was  a  consequence  and 
proof  of  this.  (i!od  is  my  record, 
better,  my  vv'fness,  a  solemn  assurance 
of  what  he  had  just  said.  Compare 
Rom.  1:9;  Gal.  1  :  2t»,  for  such  warm 
expressions  of  feeling.  How  great- 
ly, or,  earnestly  I  long  after  you 
all,  with  a  yearning  tenderness.  Com- 
pare the  verb  as  used  in  2  :  26.     In 


Ch.  L] 


PHILIPPIAlN^S 


215 


record,  how  greatly  I  long  after  you  all 
in  the  bowels  of  Jesus  Christ. 
9      And  this  I  pray,  'that  your  love  may 
abound  yet  more  and  more  iu  kuowl- 

10  ledge  and  m  all  judgment;  that  ^ye 
may  approve  things  that  are  excellent ; 
Hhat  ye  may  be  sincere  and  without 

11  offence  till  the  day  of  Christ ;  being 


with   the   tender   affection    of    Jesus 

9  Christ.     And  this   I   pray,  that  your 

love  may  abound  yet  more  and  more, 

10  in  knowledge  and'all  discernment ;  in 
order  that  ye  may  distinguish  the 
things  that  differ,  that  ye  may  be  pure 
and    without   offense   to   the    day  of 

11  Christ ;   being  filled  with  the  fruit  of 


r  1  Thess.  3  :  12  ;  4  .  9,  10. 


s  Rom.  2 


;  12  :  2. 


the  boAvels,  iTi  the  tender  affection,  of 
Jesus  Christ,  such  as  he  feels.  The 
bowels  are  here  used  as  the  seat  of  the 
affections,  the  heart,  as  we  would  say. 
Paul  regarded  himself  as  one  with 
Christ,  united  with  him  by  a  vital  spir- 
itual union,  so  that  his  thoughts,  de- 
sires, and  feelings  were  those  of  Christ, 
and  under  Christ's  control.  "  A  power- 
ful metaphor  describing  perfect  union. 
The  believer  has  no  yearning  apart 
from  his  Lord  ;  his  pulse  beats  with  the 
pulse  of  Christ ;  his  heart  throbs  with 
the  heart  of  Christ  "  (Ligfitfoot). 

9.  In  ver.  4  the  apostle  luul  spoken 
of  his  prayer  for  them.  He  now  takes 
up  the  thought :  And  this  I  pray/o?-. 
That  introduces  for  what  he  prayed ; 
your  love  may  abound  yet  more 
and  more,  that  the  effect  of  more 
abundant  love  may  be  seen  in  increas- 
ing knowledge  and  all  judgment, 
better,  ali  discernment.  Love  is  here  to 
be  taken  in  its  fullest  sense,  ?/our  Chris- 
tian love,  the  grand  characteristic  of 
the  Christian  and  the  essential  nature 
of  God  himself.  In  avoiding  errors  in 
conduct  and  seeking  right  action  love 
should  be  the  directing  and  control- 
ling principle.    "A  soul,  however  well 

'practised  in  thinking,  will  miss  the 
right,  if  not  thus  quickened  and   the 

jCye  of  the  spirit  made  single  l)y  love" 
(Neander).  Knowledge,  a  full,  accu- 
rate, spiritual  knowledge.  (Comp.  Eph. 
1  :  17.)  All  discernment  (this  word  only 
occurring  here  in  the  Xew  Testament), 
a  moral  discernment  which  almost  in- 
tuitively perceives  what  is  right  and  | 
detects  what  is  wrong.  The  apostle 
would  have  their  love  guided  by  knowl- 
edge and  discernment  on  all  occasions. 
Then  would  follow  the  1)lessed  con.se- 
quences  named  in  the  two  following 
verses. 

10.  The  end  or  result  of  the  union 
of  knowledge  and  discernment  with 
love.  That,  in  order  that,  ye  may 
approve  the  things  that  are  most 


excellent.  Another  rendering  adopt- 
ed by  some  is,  that  ye  may  prove  or  test 
things  that  differ,  distinguish,  discrimi- 
nate between  good  and  evil.  I  prefer 
the  former,  as  in  Rom.  2  :  18,  where  the 
same  words  occur.  It  presents  the 
nobler  idea.  It  requires  a  stronger 
moral  sense  to  approve  after  examina- 
tion that  which  excels  or  is  most  excel- 
lent. The  power  to  do  this  also  includes 
the  power  of  discrimination  between 
the  good  and  bad.  We  see  the  im- 
portance of  spiritual  knowledge  and 
culture  to  moral  excellence.  Ignorance 
is  often  fatal  to  it.  That  ye  may  be 
sincere,  rather,  pure,  unadulterated, 
unsullied,  and  without  offence, 
void  of  offense,  till,  or,  for,  the  day 
of,  Christ,  the  day  of  awards  and 
judgment,  when  character  and  works 
will  be  made  manifest.  (See  ou  ver.  6.) 
Without  offence  ( one  word  in  the  Greek ) 
includes  the  klea.  of  stumbling.  It  may 
have  the  active  sense,  to  give  no  occa- 
sion of  stumbling  to  others,  as  in  1  Cor. 
10  :  32 ;  or  it  may  have  the  passive 
sense,  without  stumbling,  as  to  them- 
selves and  before  God  and  men,  as  in 
Acts  24  :  16.  The  latter  seems  to  be 
the  sense  required  here.  The  apostle's 
thought  according  to  the  context  is  not 
so  much  on  other  men,  as  upon  the 
Philippians  themselves  and  to  their 
fitness  to  appear  before  the  tribunal  of 
Christ.  The  thought  of  the  whole 
clause  may  be  thus  expressed  :  That  ye 
may  be  pure,  as  to  your  spirit  and  in- 
ternal life  and  that  ye  may  walk  with- 
out stumbling,  as  to  your  conduct, 
against,  or  in  view  of,  the  decisive  day 
of  Christ.  He  would  have  them  blame- 
less in  heart  and  life,  as  those  who  were 
expecting  to  stand  before  the  judgment 
seat  of  Christ. 

11.  Continuation  ofthe  same  thought. 
They  can  be  pure  and  without  stum- 
bling only  by  being  filled  with  the 
fruits  of  righteousness.  The  fruit 
is  that  which  springs  from  righteous- 


216 


PHILIPPIANS 


[Ch.  I. 


filled  with  "the  fruits  of  righteousness, 
»  which  are  by  Jesus  Christ,  y  uuto  the 
glory  and  praise  of  God. 

PauVs  present  condition ;  his  prospects. 

12  But  I  would  ye  should  understand, 
brethren,  that  the  things  ivhich  hnp- 
pettid  unto  me  »  have  fallen  out  rather 

13  unto  the  furtlierance  of  the  gospel ;  so 
that »  my  bonds  in  Christ  are  manifest 
bin  all  "the  palace,  and  in  all  other 


righteousness,  which  is  through  Jesus 
Christ,  to  the  glory  and  praise  of  God. 


12  But  I  wish  you  to  know,  brethren, 
that  the  things  which  befell  me  have 
resulted  rather  in  the  furtherance  of 

13  the  gospel :  so  that  my  bonds  have  be- 
come   manifest   in    Christ   in  all  the 

14  Prsetorium,  and  to  all  the  rest :  and 


w  2  Cor.  9:10;  Gal.  5  :  22,  23  ;  Col.  1  :  10.  i  John  15  :  4,  5  ;  Eph.  2  :  10 ;  1  Peter  2  :  5,  9. 

y  John  15  :  8  ;  Eph.  1  :  12.  z  Ps.  76  :  10 ;  Acts  8:4;  11  :  19-21  ;  Rom.  8  :  28. 

a  Eph.  3:1.  6  4  :  22. 


ness,  such  as  a  holy  state  of  mind  pro- 
duces. It  is,  however,  in  its  very 
nature  righteousness.  Instead  of  the 
plural  fruits,  it  should  be,  according  to 
the  best  text,  the  singular, /?'im7.  The 
whole  Christian  life  is  viewed  as  the 
fruit  of  this  righteousness.  But  this 
fruit  is  not  from,  nor  through  man, 
but  by  and  through  Jesus  Christ, 
through  his  merits  and  produced  by 
liiiu  in  the  regenerate  through  the  Spirit 
dwelling  in  them.  Being  united  to 
Christ  by  faith  and  in  fellowship  with 
him,  they  are  partakers  of  the  spirit 
and  life  of  Christ.  Note  also  that  the 
righteousness  through  Christ  is  in  con- 
trast to  righteousness  by  law.  (Comp. 
3:9.)  "Only  so  far  as  the  life  of  the 
believer  is  absorbed  in  the  life  of  Christ 
does  the  righteousness  of  Christ  become 
his  own.  .  .  It  must  in  its  very  na- 
ture be  fruitful"  (LiGHTFOOT).  The 
true  aim  of  being  thus  filled  with  the 
fruit  of  righteousness  does  not  termi- 
nate in  us,  but  in  God.  Unto  the 
glory  and  praise  of  God,  mani- 
festing  the  excellence  of  his  power  and 
grace  and  recognizing  and  giving  all 
the  honor  and  prai.se  as  belonging  to 
him.  (fonip.  Eph.  1  :fi.)  "Herein  is  my 
,Father  glorified  that  ye  bear  much 
fruit;    so  shall   ye  be  my  disciples" 

(John  15  :  8). 

12-26.  Paul's  present  circum- 
stances   AND    feelings    AT   ROME. 

His  encouragements,  trials,  ex- 
pectations AND  HOPES. 

12.  The  Philippians  would  naturally 
wish  to  know  Paul's  circumstances  and 
their  eflect  upon  tlie  progress  of  the 
gospel.  But  I  would  ye  should 
understand,  or  more  exactly.  Now  J 
wish  you  to  know,  brethren.  These 
words  are   emphatic,  and   indicate  a 


I  matter  of  chief  interest  to  them.    That 
1  the  things  Avhich  happened  unto 

j  me f  the  things  relating  to  me,  as  a  pris- 
[  oner.  (comp.  Eph.  6  :  21.)  They  would 
naturally  conclude  that  his  imprison- 
ment had  greatly  hindered  the  progress 
of  the  gospel.  And  so  doubtless  Paul 
had  feared.  But  far  otherwise.  Under 
the  protection  of  Rome  as  a  prisoner, 
neither  Jew  nor  Gentile  could  persecute 
him.  Have  fallen  out  rather,  lit- 
erally, have  rather  than  otlierwi.se  re- 
.sulted  in,  the  furtherance,  the  ad- 
vancement of  the  gospel.  The  per- 
fect tense  indicates  that  the  progress 
was  still  going  on,  has  and  is  7'esulti)ig 
as  an  occasion,  directly  and  indirectly, 
for  gospel  preaching,  writing  epistles, 
and  work.  How  tliis  could  be  is  re- 
lated in  the  next  two  verses. 

13.  So  that  my  bonds,  my  im- 
prisonment, in  Christ  are  mani- 
I est,  rather,  became  manifest  in  Christ, 
as  being  connected  with  him  and  in  his 
service.  "  Bonds  out  of  Christ  are  bit- 
ter; but  bonds  in  Christ  are  bitter- 
sweet" (Wayland  Hoyt,  "Gleams 
from  Paul's  Prison,"  p.  45).  It  became 
evident  that  he  was  imprisoned  because 
of  his  preaching  and  teaching  the  gos- 
pel of  Christ.  He  made  known  the 
fact  to  the  Jews  at  Rome  .soon  after  his 
arrival  (-^cts  28  :  n-i'o),  and  for  two 
whole  years  in  his  own  hired  lodgings, 
under  the  guard  of  soldiers,  he  acted  as 
a  preacher  and  teacher  of  the  gospel. 
In  regard  to  his  l)eing  in  bonds  as  a 
Christian  see  Eph.  3  :  1 ;  4  : 1 ;  Philem. 
9;  2  Tim.  1  :  8. 

In  all  the  palace.  There  is  no 
sufficient  reason  for  this  rendering. 
The  Cireek  is,  In  all  the  Prntorinm. 
This  may  mean  the  Prtetorian  camp, 
which  was  established  outside  of  the 


Ch.  I.] 


PHILIPPIANS 


217 


14.  places;  and  many  of  the  brethren  in 
the  Lord,  waxing  confident  by  my 
bonds,  are  mucli  more  bold  to  speak 
the  word  without  fear. 


that  the  greater  part  of  the  brethren, 
made  confident  in  the  Lord  by  my 
bonds,  are  mucli  more  bold  to  speak 
the  word  without  fear. 


Colline  gate,  northeast  of  the  city,  1 
whose  ramparts  can  be  traced  at  the 
present  day.  Here  were  gathered  the 
various  regiments  previously  scattered 
throughout  the  city.  Or,  it  may  mean 
the  Praetorian  guard,  consisting  of  the 
soldiers  composing  the  imperial  regi- 
ments. This  view  is  very  ably  de- 
fended by  Lightfoot  from  the  general 
usage  of  the  word,  and  also  by  Mar- 
vin R.  Vincent.  There  is  not  a  great 
difference  in  these  two  views,  as  to  their 
final  application  to  the  imperial  sol- 
diers at  Rome.  The  form  of  the  phrase, 
however,  rather  favors  the  first.  The 
preposition  in  is  more  naturally  local, 
referring  to  the  camp  where  the  sol- 
diers were  stationed.  Besides,  the  di- 
rect personal  reference  to  the  soldiers 
of  the  guard  would  naturally  require,  as 
Doctor  Haekett  remarks  in  "Lange," 
a  dative  to  the  Preetorian  guard,  as  in 
the  next  clause,  "  ^o  all  the  rest."  I 
incline,  therefore,  to  this  view.  Accord- 
ing to  Acts  28  :  16,  when  Paul  arrived 
at  Rome  he  was  delivered  over  "  to  the 
captain  of  the  guard"  (on  which  see 
note).  While  this  is  generally  regarded 
as  a  later  addition,  yet  it  doubtless 
states  the  fact  correctly,  that  prisoners 
like  Paul  were  committed  to  the  care 
of  the  commander  of  the  Praetorian 
camp.  As  he  would  be  guarded  by 
different  Praetorian  soldiers,  who  re- 
lieved one  another,  and  who  in  turn 
would  hear  him  as  he  preached  and 
taught,  they  would  learn  the  true 
cause  of  his  imprisonment,  because  he 
was  a  Christian  and  a  preacher  of  the 
gospel.  And  in  all  other  places, 
rather,  and  to  all  the  re^t,  to  all  others, 
to  the  Roman  public  generally  through- 
out the  city,  as  not  belonging  to  the  Prae- 
torium.  "  The  matter  of  fact  interpre- 
tation would  be,  that  the  soldiers  and 
those  who  visited  him,  carried  the  fame 
of  his  being  bound  for  Christ  over  all 

Rome"     (ALFORD).       (Comp.    Acts    28:17, 

23,  30.)  The  phrase  shows  that  Paul's 
influence  had  become  greatly  extended. 
In  view  of  this  we  must  infer  that  some 
time  had  elapsed  since  his  coming  to 
Rome ;  probably  he  was  in  the  second 
year  of  his  imprisonment, 


14.  Additional  result  of  Paul's  im- 
prisonment favorable  to  the  gospel. 
And  many,  literally,  more  of,  equiva- 
lent to  very  many  or  most.  A  majority 
were  stirred  up  to  renewed  activity,  ])ut 
a  minority  still  remained  comparatively- 
inactive,  or  perhaps  constituted  an  un- 
friendly portion  of  the  Roman  Chris- 
tians, who  were  acting  from  less  worthy 
motives.  The  brethren  in  the 
Lord,  united  in  Christ  as  the  ground 
and  sphere  of  their  relationship.  (Comp. 

Rom.     16  :  8,    10,    13,)       EllicOtt,_    Lightfoot, 

and  the  Improved  version,  join  Lord  to 
the  next  clause,  made  confident  in  the 
Lord.  Either  construction  is  gram- 
matical, and  each  expresses  a  truth 
which  is  implied  or  grows  out  of  the 
other.  Yet  the  position  of  the  words 
in  the  Greek  accords  more  naturally 
with,  brethren  in  the  Lord.  Waxing, 
or,  made,  confident  by  my  bonds  ; 
witnessing  how  bravely  he  bore  his 
imprisonment,  how  boldly  he  preached 
and  taught  as  he  had  opportunity  and 
his  success  in  so  doing,  and  that  all  this 
did  not  increase  the  rigor  of  his  captiv- 
ity. It  is  implied  that  they  had  been 
timid,  but  now  were  reassured.  Are 
much  more  bold  than  when  I  was 
not  in  bonds,  or  before  they  witnessed 
my  endurance  and  success ;  to  speak 
the   word,   of  the  Lord,   the  gospel 

(2:16;     1     Peter   1  :  25)      withOUt     fcar, 

fearlessly.  Paul  regarded  such  speak- 
ing of  the  word  as  the  work  of  no  one 
class  only,  but  of  Christians  generally. 
There  is  much  textual  authority  for  the 
reading,  word,  of  God,  as  in  Acts  4  :  31. 

15.  This  verse,  with  the  two  follow- 
ing, is  a  passage  of  great  difficulty. 
Who  are  the  persons  here  spoken  of? 
Do  they  belong  to  the  majority  of  the 
brethren  mentioned  inver.  14,  or  are 
they  others  in  addition  to  them?  In  a 
strictly  logical  treatise  they  would 
naturally  be  included  in  the  former, 
but  in  a  free,  friendly  letter  like  this 
they  may  l^e  regarded  as  a  new  class  of 
persons  now  introduced.  Again,  what 
was  the  character  of  these  persons? 
Were  they  persons  without  love  for  the 
gospel  and  without  personal  conviction 
of  its  truth  ?  This  is  improbable.  Paul 


218 


PHILIPPIANS 


[Ch.  I. 


15  Some  indeed   preach  Christ  even  of  ]  15     Some    indeed    preach    Christ   even 
envy    and    strife ;    and   some    also  of         through  envy  and    party    spirit,    but 

16  good  will :  the  one  preach  Christ  of    16  some  also  through  good  will ;  the  one, 
contention,  not  sincerely,  supposing  to         from  love,  knowing  that  I  am  set  for 

17  add  affliction  to  my  bonds :  but  the  1 17  the  defense  of  the  gospel ;  the  other 


would  have  regarded  such  as  enemies  of  j 
Christ;  and  such  would  more  probably  ' 
oppose  Christ  as  well  as  Paul.  Were 
they  then  Judaizers?  Certainly  not 
the'  mere  legalists,  such  as  the  apostle 
opposed  in  his  ICpistle  to  theUalatiaus. 
He  could  hardly  I'ejoice  in  the  gospel 
and  the  Christ  they  preached  (3:2;  Oai. 
1  :  6, 7 ;  5  : 3, 10-12).  Jt  sccms  better,  there- 
fore, to  regard  them  as  those  who  op- 
posed the  apostle  on  various  grounds 
and  questioned  his  authority.  They 
may  have  included  a  milder  form  of 
Judaizing  Christians,  and  also  such  as 
were  similar  to  the  Christ  party  at  Cor- 
inth   (1   for-   1  :  12  :   2  Cor.  10  :  7  ;    11  :  13,  23). 

It  is  very  probable  also  that  the  Chris- 
tians at  Rome  were  without  any  one 
strong  leader  before  Paul's  coming,  and 
that  some  of  their  leaders,  jealous  of 
his  influence,  became  personal  enemies. 
The  various  expressions  in  this  passage 
rightly  understood  are  in  harmony,  I 
believe,  with  these  conclusions. 

Some  indeed  preach  Christ 
even,  more  exactly,  some  indeed  preach 
Christ  also,  contrast  to  "most  of  the 
brethren"  (^er.  u),  introducinganother 
class  of  preachers.  So  Meyer,  Alford, 
and  the  Bible  Union  version.  This 
view  is  contirmed  by  the  fact  that  the 
description  which  follows  does  not 
accord  well  with  what  is  said  of  "the 
brethren  in  the  Lord  "  in  ver.  14,  of 
whom  the  apostle  speaks  approvingly 
and  lovingly.  Of,  or,  from,  envy  and 
strife.  This  phrase  does  not  neces- 
sarily mean  that  this  was  their  ruling 
motive.  It  rather  expresses  the  way 
and  manner  of  their  preaching  in  ref- 
erence to  Paul,  with  an  envious  and 
contentious  spirit  toward  him  whose 
prerogatives  they  questioned  and  op- 
posed. Com  p.  1  Cor.  3:4;  4  :  15  ;  9  : 
1.^.,  etc.,  for  indications  of  this  anti- 
Pauline  spirit.  Selfish  and  jealous  at 
the  success  of  the  apostle's  ministry 
they  may  have  endeavored  to  make 
converts  in  order  to  form  a  party  against 
him.  Some,  doubtless,  were  personal 
enemies.  And,  rather,  Bnf,  some 
also,  in  contrast  to  the  preceding  of, 
from  good  will,  toward  the  apostle, 


cheerfully  conceding  his  apostolic  au- 
thority. They  preach  Christ  from  a 
kindly  feeling  toward  the  apostle  and 
a  desire  to  please  him. 

16, 17.  In  the  oldest  and  best  manu- 
scripts and  versions,  ver.  16  should 
come  after  ver.  17.  Some  transcriber 
transposed  these  vei-ses  so  as  to  make 
the  subjects  of  the  verbs  in  ver.  16  and 
17  occur  in  the  same  order  as  in  ver. 
15.  In  the  correct  text  the  subject  last 
mentioned  is  taken  up  first,  thus  :  The 
one  preach  Christ  out  of  love,  ex- 
pressing a  class  of  persons  character- 
ized and  influenced  by  love.  As  in  Gal. 
3  :  9,  "they  that  are  of  faith"  are  be- 
lievers, so  here  love  was  their  prevail- 
ing spirit.  Knowing  that  I  am 
set,  or,  appointed,  for  the  defence 
of  the  gospel.  This  explains  their 
"  good  will  "  (ver.  15)  and  gives  the  rea- 
son and  motive  of  their  conduct.  They 
recognized  Paul  as  one  appointed  of 
God  to  vindicate  gospel  truth  and  to 
sufler  in  its  defense.  Out  of  love  for  the 
cause  and  for  the  apostle  as  a  chosen 
defender  of  the  gospel,  they  worked 
sympatheticall.v  with  him.  On  the  use 
of  the  word  set,  appointed,  see  Luke 
2  :  34  ;  1  Thess.  3  :  3. 

The  other  of  contention,  better, 

out  of  contentiotisness,  in  a  party  spirit, 

preach,  rather,  proclaivi,  Christ,  the 

same  gospel  and  the  same  Christ.     But 

they  do  it  not  sincerely,  literally, 

not  purely,    not   with   pure  and    holy 

motives,  not  icith  jiure  intent,  as  the 

Improved    version    translates.      They 

were  influenced  by  selfish  and  personal 

considerations,    and    even    excited    to 

greater  zeal  in  the  work  of  preaching. 

This  was  certainly  wrong,  but  this  im- 

I  perfection,  lamentable  as  it  was,  does 

I  not  prove  that  they  were  enemies  of 

I  the  gospel,  or  wholly  without  the  love 

;  of  God.     How  much  of  this  same  spirit 

I  do  we  see  among  good  but  imperfect 

men  at  the  present  day. 

j      Supposing,  or,  thinking,  to   add 

attliction,   or,  t(t    cause  ajfliction    to 

arise  to  my  bonds,  thus  increasing 

the  misery  of  his  imprisonment.    As 

opponents  and  personal  enemies  of  the 


Ch.  I.] 


PHILIPPIANS 


219 


other  of  love,  knowing  that  I  am  set  for 

18  nhe  defence  of  the  gospel.  What 
then?  Notwithstanding,  every  way, 
whether  in  pretence,  or  in  truth,  Christ 
is  preached  ;  <i  and  I  therein  do  rejoice, 

19  yea,  and  will  rejoice.  For  I  know  that 
this    shall    turn     to     mv     salvation 


from  contentiousness,  proclaim  Christ 
not  with  pure  intent,  thinking  to  add 

18  affliction  to  my  bonds.  What  then? 
Notwithstanding,  in  every  way, 
whether  in  pretense  or  in  truth,  Christ 
is  proclaimed  ;  and  therein  I  rejoice, 

19  yea,  and  will  rejoice.  For  I  know  that 
this  will  turn  out  for   my   salvation. 


d  Mark  9  :  38-40. 


apostle  and  ambitious  men,  they 
thought  to  give  him  trouble  and  anxiety 
by  preventing  inquirers  and  converts 
from  coming  to  him  since  he  could  not 
go  out  after  them,  by  arousing  a  party 
spirit  and  gathering  a  party  of  their 
own,  and  by  exciting  opposition  to  his 
apostolic  claims  and  teachings.  All 
this,  indeed,  was  fitted  to  try  him  se- 
verely and  afflict  him  in  his  condition 
of  restraint  as  a  prisoner. 

18.  What  then?  A  question  re- 
quiring a  negative  answer,  and  very 
appropriate  after  the  words,  "  thinking 
to  add  affliction  to  my  bonds."  Not- 
withstanding, or,  except  that,  accord- 
ing to  the  more  probal)le  text.  What 
then  does  all  this  amount  to?  What 
then  follows  in  respect  to  these  matters 
and  so  far  as  my  thoughts  and  feelings 
are  concerned  ?  Nothing,  except  that  in 
every  way,  whether  in  pretence, 
or  in  truth,  Christ  is  preached,  (s 
being  proclaimed,  by  both  parties,  and 
thus  during  my  imprisonment  the  gospel 
advances.  It  would  seem  from  all  this 
that  the  same  Christ  and  the  same  gos- 
pel were  proclaimed  by  all  parties,  the 
difierence  being  in  the  spirit  and  mode 
of  the  proclamation.  The  one  pro- 
claimed Christ  in  truth,  conscientiously 
and  consistently  with  their  character 
and  conduct.  The  other  proclaimed 
him  in  pretense  or  as  a  cloak,  as  from 
love  for  the  cause  and  for  the  glory  of 
Christ,  when  they  were  really  seeking 
to  build  up  their  party  by  adding 
converts  thereto.  The  word  pretence, 
meaning  a  pretext  or  a  cloak  for  any- 
thing, does  not  necessarily  imply  in- 
sincerity. The  party  here  opposed  to 
Paul  may  have  used  this  as  a  pretext, 
that  he  arrogated  to  himself  too  much 
authority  in  the  church,  and  they  felt 
it  their  duty  to  resist  him.  They  would 
thus  justify  their  conduct.  This  zeal 
against  him  stimulated  them  to  greater 
exertion  in  their  work,  and  made  them 
far  more  active  than  they  otherwise 


would  have  been.  They  had  a  wrong 
zeal,  not  grounded  in  truth.  Their  zeal 
and  their  love,  by  which  they  professed 
to  be  actuated  in  proclaiming  Christ, 
was  really  but  a  pretense,  a  cloak  for 
the  partisanship  they  were  exercising. 
Yet  Christ  was  truly  preached  and  Paul 
could  therefore  say,  And  I  therein 
do  rejoice.  Their  personal  unkind- 
ness  did  not  afi'ect  him  in  reference 
to  this  point,  although  they  aimed  to 
add  affliction  to  his  bonds  by  endeavor- 
ing to  lessen  his  authority  and  influence 
in  the  church.  And  I  not  only  now 
rejoice,  but  /will  also  rejoice,  such 
is  my  determination  in  the  future.  The 
Bible  Union  version  with  Alford,  Elli- 
cott,  and  Lightfoot,  render  Yea  and 
shall  rejoice.  He  is  assured  that  in  the 
future  he  will  ever  find  fresh  reasons  for 
rejoicing.  Thus  this  passage  is  in  har- 
mony with  the  deep  and  constant  feel- 
ing of  joy  which  pervades  this  Epistle. 

19.  A  reason  and  confirmation  of  the 
preceding  statement.  For  1  know 
that  this,  the  fact  mentioned  in  ver. 
18,  that  Christ  is  thus  preached,  shall 
turn  to,  or,  result  in,  my  salvation. 
He  is  confident  that  tliese  adverse  cir- 
cumstances will  be  overruled  for  his 
highest  spiritual  good,  and  that  he 
should  not  be  put  to  shame  by  being 
found  unworthy  of  the  responsibility 
and  the  ministry  committed  to  him 
(ver.  20)  Solvation  does  not  here  refer 
to  bodily  deliverance,  or  to  preserva- 
tion from  death,  as  these  meanings  are 
precluded  by  the  references  to  "the 
supply  of  the  Spirit"  and  "  by  life 
and  by  death"  (Mow),  Jt  is  rather 
salvation  taken  in  the  usual  New  Tes- 
tament sense  of  his  own  highest  wel- 
fare, pertaining  to  iiis  spiritual  life 
here  and  eternal  glory  hereafter  (2  cor. 

1   :  6;  7  :  10;   2  Tim.  2  :  10). 

This  blessed  result,  however,  he  as- 
cribes not  to  himself,  nor  to  anything 
he  may  do,  but  to  the  grace  of  God.  It 
will   result   through,    by  means   of, 


220 


FHILIPPIANS 


[Ch.  I. 


'through  yourpraver,  and  the  supply 

20  of  the  Spirit  of  Jesus  Christ,  accorduig 
to  my  earuest  expeotatiou  aud  my 
hope,  that  ^in  nothing  I  shall  be 
ashamed,  but  that  s  witii  all  boldness. 
as  always,  so  now  also,  Christ  shall  be 
magnified  in  my  body,  i'  whether  it  be 
by  life,  or  by  death. 

21  For  to  me  'to  live  is  Christ,  and  ^to 

22  die  is  gain.    But  if  I  live  in  the  flesh. 


through   your  supplication,  and   the 
supply  of  the  Spirit  of  Jesus  Christ ; 

20  according  to  my  earnest  expectation 
and  hope,  that  1  shall  in  nothing  be 
put  to  shame,  but  that  with  all  bold- 
ness, as  always,  so  also  now  Christ 
shall  be  maguitied  in  my  body, 
whether  through  life,  or  through 
death. 

21  For  to  me  to  live  is  Christ,  and  to  die 

22  is  gaiu.    But  if  it  be  to  live  in  the 


e  i  Cor.  I  :  11.   /  Isa.  50  :  7  ;  1  Peter  4  :  16.   g  Eph.  6  :  19,  20.   h  Acts  20  :  24 ;  21  :  13 ;  Rom.  U  :  7-9. 
i  Gal.  2  :  20.  *  Ver.  23  :  2  Cor.  5  :  1,  6,  8 ;  Rev.  14  :  13. 


your  prayer,  which  I  greatly  value 

(Rom.    15  :  30.    31  :     2    Cor.  1    :    11)     aud     the 

supply  of  the  Spirit  of  Jesus 
I'hrist,  the  Holy  Spirit,  which  ChrLst 
in  connection  with  tlie  Father  sent  into 

the  world  (Johu  14  :  le,  is,  M  -.     15  :  26  ;   couip. 

Gal.  4  :  6).  This  supply  of  the  Spirit 
comes  in  answer  to  prayer  and  in  tul- 
tillinent  of  our  Saviour's  promise.  The 
"  supply  of  the  Spirit  "  may  mean  the 
imparting  of  tlie  Spirit,  or  that  which 
the  Spirit  imparts,  as  courage,  strength, 
hope,  peace,  etc.  Either  meaning  is 
grammatically  allowable.  Practically, 
the  results  are  the  same,  for  the  posses- 
sion of  the  Spirit  would  bring  courage 
and  all  the  attendant  graces.  From  a 
comparison  of  Gal.  4  :  6  and  Rom.  8  : 
9  I  incline  to  the  first  view.  It  was  the 
Spirit  which  Paul  wanted  in  full  sup- 
ply, antl  then  he  would  enjoy  all  the 
needed  gifts  and  blessings  of  the  Spirit. 
20.  It  will  thus  turn  out,  as  ex- 
pressed in  the  last  verse.  According 
to,  or,  i)i  co)iforviify  to,  my  earnest 
expectation  and  hope.  A  forci- 
ble expression  in  the  Greek.  As  with 
head  outstretched,  waiting  in  expecta- 
tion and  hope.      ( <"omp.  Rom.  8  :  19  aud  note.) 

The  object  of  this  earnest  and  per- 
sistent expectation  and  hope  was, 
that  in  nothin§:  I  shall  be 
ashamed,  not  put  to  shame  in  any- 
thing, on  account  of  my  work  for 
Christ,  and  in  the  end,  of  Christ's  work 
in  me.  With  one  view  Paul  sees  his 
whole  work  and  salvation,  in  both 
which  he  did  not  expect  any  disap- 
pointment and  consequent  shame, 
(conip.  2  Tim.  1  :  T.'. )  But,  ou  the  Con- 
trary, with  all  boldness,  in  spirit, 
word,  and  deed,  exercising  that  courage 
which  he  had  always  shown  for 
Christ  in  the  past,  so  now  in  this  im- 
pending crisis  of  his  life.    Whether  he 


should  be  acquitted  in  the  approaching 
trial  and  his  life  be  preserved,  or  lie 
should  be  given  over  to  martyrdom,  he 
knew  not,  but  in  either  case  Christ 
would  be  magnified  in  his  body.  So 
now  also,  Christ  shall  be  ma§:ni- 
fied,  whether  it  be  by,  through, 
life,  or  by,  through,  death.  In  the 
one  he  would  be  magnitieil  by  his  serv- 
ice for  him,  in  the  other  by  his  martyr- 
dom and  by  his  union  with  him  above. 
Notice  the  remarkable  change  of  sub- 
ject, from  himself  to  Christ,  whose  ex- 
altation and  glory  he  sought  in  all 
things.  Note  also,  he  says,  not  in  me, 
but  in  my  body,  because  that  was  in 
the  power  of  his  enemies,  and  they 
could  do  with  it  as  they  pleased.  In 
his  l)ody  Christ  would  in  any  case  be 
magnified,  and  would  get  glory  and 
praise.  "  My  body  shall  be,  as  it  were, 
the  theatre  on  which  Christ's  glory 
shall  be  displayed  "  (Ellicott).  "  He 
ascribes  the  boldness  to  himself,  the 
glory  to  Christ"  (Bengel).  What- 
ever the  result  it  would  be  well  with 
him,  aud  Christ  would  get  glory  there- 
by. 

21.  In  this  and  the  three  verses  that 
follow,  Paul,  from  a  personal  point  of 
view,  expres.ses  doul>t  whether  he 
should  choose  to  live  or  die.  For,  to 
confirm  and  explain  the  alternative 
just  uttered  in  the  la.st  clause  of  ver. 
20 ;  to  me,  personally  and  emphat- 
ically, to  live,  to  continue  in  the 
bmly,  is  Christ.  All  my  living,  my 
whole  being  and  activities,  are  summed 
up  in  Christ.  Fnion  with  him  and 
labors  antl  devotions  for  and  to  him 
constitute  my  whole  living.  To  me 
Christ  is  all.  To  die  is  srain,  to  me 
personally.  For  he  would  be  with 
Christ,  which  would  be  far  better  (ver. 
23),  to  enjoy  a  closer  union  with  him 


Ch.  I.] 


PHILlPPlA^^s 


221 


this  is  the  fruit  of  my  labour :  yet  what         flesh,  this  to  me  is  fruit  of  work  ;  aud 
23  I  shall  ehou<e  I  wot  not.     For  '  I  am  in    23  which  I  shall  choose  I  know  not ;  but 

a  strait  betwixt  two,  having  a  desire         am  constrained  by  the  two,  having  the 

to  "n depart,  and  ^to  be  with  Christ; 
•21  0  which   is  far  better :  nevertheless  to 

abide  in  the  flesh  us  more  needful  for 


desire  to  depart,  and  to  be  with  Christ, 

24  for  it  is  far  better ;  but  to  continue  in 

the  flesh  is  more  needful  for  your  sake. 


{  2  Cor.  5  :  8. 


m  2  Tim.  4  :  6. 


n  Luke  23  :  43 :  John  14  :  3. 


o  Eev.  7  :  14-17. 


and  a  larger  knowledge  of  him.  To  die 
is  in  the  indefinite  past  tense,  bringing 
into  view  the  state  after  death  rather 
than  the  mere  act  of  dying.  This  is 
blessedness,  this  will  be  glory,  infinite 
aud  eternal  gain, 

22.  But  if  I  live  in  the  flesh,  if 
to  live  Oil  ill  the  flesh,  to  continue  my 
mortal  life,  this  is  to  me  the  fruit 
of  my  labour,  this  secures  to  me  the 
fruit  of  work,  the  salvation  of  men. 
In  other  words,  this  has  its  reward, 
this  state  and  condition  bring  a  recom- 
pense for  the  toils  in  my  apostolic  min- 
istry. It  is  worth  all  it  costs.  Thus  to 
abide  in  the  fiesh  is  more  necessary  for 
your  sakes  (^er.  24).  Vet  what,  rather, 
And  which,  of  the  two  I  shall  choose 
I  know  not,  I  do  not  perceive.  I  can 
come  to  no  conclusion  and  I  do  not  de- 
cide. The  words,  in  myjlesh,  are  added 
to  show  that  mortal  life  is  meant  in 
distinction  from  life  in  ver.  21.  The 
possession  and  enjoyment  of  Christ 
was  life  or  living  to  Paul,  and  hence 
death  was  gain,  inasmuch  as  it  brought 
him  into  closer  union  with  Christ ;  but 
if  he  was  to  live  on,  continue  in  the 
flesh,  that  condition,  and  that  alone, 
would  bring  to  him  fruit  of  work  in 
the  gospel,  for  which  he  was  constantly 
aiming  and  longing  and  praying. 

23.  For,  so  far  from  l)cing  able  to 
make  a  choice,  I  am  in  a  strait 
betwixt  two,  literally,  /  am  held 
fast  (Luke  22  :  6.$),  hard  pressed,  con- 
strained (2  Cor.  5  :  u),from  or  by  the  two, 
to  live  or  die  (ver.  21).  He  was  power- 
fully drawn /ro;«  both  sides.  Life  and 
the  state  ushered  in  by  death  seemed  to 
the  apostle  like  two  great  blessings; 
each  has  mighty  attractions  and  lie 
cannot  himself  decide  which  to  choose. 
On  the  one  hand,  having  a  desire, 
rather,  the  desire,  the  steady,  earnest 
longing  of  my  inner  self,  to  depart, 
to  loose  my  tent  or  break  up  camp,  as 
it  were  (oomp.  2  cor.  o  :  1),  taking  my  de- 
parture from  the  flesh  (v-r.  22),  and  to 
be  with  Christ,  in  a  more  perfect 
sense,  in  his  keeping  and  in  clo.ser  fel- 


lowship, which  is  far  better  than 
to  continue  in  tlie  tlesh.  In  the  Greek 
there  is  an  accumulation  of  compara- 
tives in  the  last  clause.  For  it  is  miuh 
rather  far  better,  an  intense  expression, 
where  words  can  but  poorly  convey  his 
meaning.  Paul  expected  at  death  to 
enter  into  a  state  of  conscious   union 

with    Christ.       (Couip.    note   oa   2    Cor.    5:8.) 

"  In  2  Cor.  5  :  8,  the  intimation  is  the 
.same  as  in  this  pas.sage.  In  any  case, 
we  are  warranted  in  the  belief  that 
the  essential  element  of  future  bliss, 
whether  in  an  intermediate  or  in  a 
fully  glorified  state,  will  be  the  pres- 
ence of  Christ.  These  words  do  not 
exclude  the  idea  of  an  intermediate 
state,  nor  do  the  words  in  2  Cor.  exclude 
the  idea  of  being  with  Christ"  (Mar- 
vin R.  Vincent,  "Com.").  Another 
conception  of  death  is  that  of  sleep. 
(Coiiip.  .\cts  7  :  (JO  auii  note.)  The  two  Con- 
ceptions, "being  with  Christ"  and 
"  sleep,"  are  harmonious  and  very  sug- 
gestive. The  former  has  reference  more 
to  the  living  spirit,  the  latter  more  to 
the  bodily  condition  (i  Cor.  15  :  51.  52;  1 
Thess.  4  :  14,  ifi).  "  As  related  to  the  body, 
the  figure  of  sleep  was  before  the  apos- 
tle's mind,  and,  inasmuch  as  the  full 
consummation  of  l)lessedness  was  not, 
in  his  view,  to  ])e  reached  until  the 
resurrection,  he  sometimes  views  the 
whole  intermediate  period  as  connecte<l 
with  the  condition  of  the  bo<ly.  At 
other  times,  thinking  only  of  the  living 
spirit,  he  gives  his  actual  and  true  idea, 
that  the  life  moves  on  unl)roken  into 
the  future,  changing  its  place,  indeed, 
and  still  waiting  its  completeness,  but 
never  ceasing  its  activity  and  powers. 

(romp.    Rom.    8    :    10.    11,    23.)"         (TiMOTHY 

DwiGHT,  in  "Meyer.") 

24.  Xevertheiess,    but,    on    the 
other  hand,  to  abide  in  the  flesh, 

as  it  now  is.  with  its  trials  and  inconve- 
niences, for  the  sake  of  work  for  Christ 
and  his  cause,  is  more  needful  for 
you,  is  more  necessary  on  your  account, 
than  to  depart  to  be  with  Christ.  On 
the  side  of  death  was  the  yearning  de- 


222 


PHILIPPIANS 


[Ch.  I. 


25  jou. 
ki 


Aud  p  having  this  confidence,  I ;  25  And  being  confident  of  this,  I  know 

that  I  shall  abide,  and  shall  continue 
with  you  all  for  your  i)rogress  and  joy 
iu  the  faith  ;  that  your  glorying  may 
be  more  abundant  in  Jesus  Christ  for 
me,  through  my  coming  to  you  again. 


:no\v  that  I  shall  abide  and  continue 
with  you  all  for  your  furtherance  and  i 
26  ioy  of"  faitli  :  that  'lyour  rejoicing  may    2( 
be  more  abundant  "in  Jesus  Christ  for 
me  by  my  coming  to  you  again. 

Exhortations  to  iniifij,  stead fastyiess,  a7id  hu- 
mility, after  the  example  oj  Christ. 


Only  f  let  your  conversation  be  as  it 
bccometii  t"he  gospel  of  Christ:  that 


Only  let  your  conduct  be  worthy  of 
the   gospel   of   Christ ;   that  whether 


i»  2  :  24. 


9  2  Cor.  1  :  U;  5  :  12. 


r  See  refs.  Eph.  4:1. 


sire  and  the  better  state  with  Christ;  [ 
on  the  side  of  life,  the  sense  of  obliga-  ' 
tion  and  tlie  claims  of  otliers,  of  whom  ! 
the  Philippians  formed  a  beloved  part.  | 

25.  Althouj^li  tlie  apo.stle  is  doubtful  I 
as  to  what  he  should  choose,  he  has  | 
strong  contidence  of  still  living  for  the 
good  of  his  converts.  Aud  having 
this  confidence,  better,  And  being 
confident,  or,  persn((ded  of  this,  that  my 
life  will  be  to  your  advantage,  I  know, 
I  have  the  strong  conviction.  He 
"trusted  in  the  Lord  that  lie  should 
come  to  them  shortly"  (2  :  2*).  This 
modified  meaning  of  kno7c  is  not  un- 
common, and  here  appears  evident  from 
the  doubt  expressed  in  ver.  27.  The 
idea  of  a  strong  conviction  instead  of 
absolute  knowledge  seems  to  be  con- 
veyed by  the  word  in  2  Kings  8  :  12  ; 
Acts  20 ':  25,  29.  So  Ilackett,  Lightfoot, 
and  others.  That  I  shall  abide  in 
the  flesh  and  continue  with  you 
all,  together  n'ifh  you  all  in  temporal 
life,  in  Ciiristian  living  and  labor,  for 
your  furtherance  and  joy  of 
faith,  better,  for  your  advancement 
and  joy  in  the  faith.  The  advancement 
and  joy  are  both  connected  witli  their 
act  and  experience  of  believing.  As  to 
the  connection  of  jov  with  faith,  see 
Acts  8  :  89  ;  16  :  84  ;  \  Peter  1  :  8.  The 
<leep  conviction  of  Paul  that  he  should 
live  and  see  them  again  appears  to  liave 

been     realized    (1    Tim.   l   :  H  ;      2    Tim.  1   :  I8  ; 

4  :  20).  But  the  conviction  expressed  to 
the  elders  of  F.phesusthat  they  "  should 
see  his  face  no  tnore  "  ( Aois  20  :  2.>.  on  nhioh 
sec  iioic)  appears  to  have  l)een  overruled 
in  (Jod's  providence,  perhaps  through 
the  prayers  of  God's  people  in  his  be- 
half. 

26.  That,  to  the  end  that,  your 
rejoicinsj,  that  the  ground  of  your 
g/oryin(/,  or,  exaltation,  may  be  more 
abundant    in    Jesus    Christ    for 


me,  literally,  iyi  me,  as  one  commis- 
sioned by  Christ  and  because  of  the 
blessings  of  my  ministry.  In  popular 
language  we  nniy  render,  because  of  in e, 
or,  Jor  me,  since  their  rejoicing  would 
be  in  relation  to  his  personal  ministry 
and  labors.  The  idea  is,  that  you  may 
have  in  me  still  greater  cause  of  exult- 
ing vh  Christ,  since  in  union  with  him 
are  found  all  our  occasions  of  joy,  by, 
or,  through,  my  coming  to*  you 
again.  The  more  exact  rendering  is, 
through  my  presence  trilJi  you  again, 
implying  his  coming,  and  equivalent 
io,  through  my  return  to  you.  His  re- 
turn would  prove  a  great  blessing  to 
them,  but  all  their  exultation  in  him 
must  be  grounded  in  Christ,  the  re- 
storer of  Paul  to  them,  and  the  source 
of  joy,  grace,  and  strength. 

27-30.  Exhortation  to  live 
worthily  of  the  gospel,  in  firm- 
ness, unity,  and  in  nothing  in- 
TIMIDATED. This  paragrapli  is  closely 
related  with  what  precedes.  Paul 
would  have  the  gospel  progress  with 
the  Philippians  as  it  had  with  him, 
resulting  in  boldness  and  confidence, 
steadfastness,  and  united,  successful 
conflict.  Its  relation  to  the  next  chap- 
ter is  that  of  a  general  exhortation  to  a 
special  one  in  details  as  to  unity,  hu- 
mility, and  unselfishness. 

27.  A  special  request.  Pa  id's  confi- 
dence was  so  great  in  the  Philippians 
that  he  had  only  one  request  to  make; 
yet  that  request  was  so  comprehensive 
as  to  include  all  his  admonitions  to 
them  concerning  the  Christian  walk. 
Only  this  T  ask,  let  your  conver- 
sation, your  conduct,  as  citizens  of 
heaven  (^  :  20),  be  as  it  becometh^ 
or,  J)e  icorthy  of,  the  gospel  ol 
Christ.  Conversation  in  its  old  sense 
meant  a  general  course  of  conduct,  de- 
portment.    The  (Jreek  word  thus  ren- 


Ch.  L] 


PHILIPPIANS 


223 


whether  I  come  and  see  you,  or  else  be 
absent,  I  may  hear  of  your  affairs,  that 
ye  stand  fast  iu  one  spirit,  ^  with  one 
mind  'striving  together  for  the  faith  of 

28  the  gospel;  and  "in  nothing  terrified 
by  your  adversaries  :  ^  which  is  to  them 
ail  evident  token  of  perdition,  y  but  to 

29  you  of  salvation,  and  that  of  God.  For 
unto  you 'it  is  given  in  the  behalf  of 
Christ,  "  not  only  to  believe  on  him,  but 


I  come  and  see  you,  or  remain  ab- 
sent, I  may  hear  of  your  affairs,  that 
ye  stand  fast  in  one  spirit,  Avith  one 
mind  striving  together  for  the  faith  of 

28  Mie  gospel ;  and  in  nothing  terrified  by 
the  adversaries;  wiiich  is  to  them  a 
proof  of  perdition,  but  to  you  of  salva- 

29  tion,  and  that  from  (Jod.'  Because  to 
you  it  was  granted  in  behalf  of  Christ, 
—not  only  to  believe  on  him,— but  in 


s  2  :  2 ;  1  Cor.  1 
X  2  Thoss.  1  :  5,  6. 


10.  t  Jude  3. 

y  Matt.  5  :  10-12  ;  see  i 


n  Matt.  10  ; 
3.  Rom.  8  :  17. 


28  ;  Heb.  13  ; 
z  Acts  5  : 


1  Peter  4  :  12-U. 

a  1  Thess.  3  :  3,  4. 


dered  occurs  only  here  and  in  Acts 
23  :  1  (on  which  compare  note),  and 
means  fo  behave  as  a  citizen.  The  noun 
derived  from  this  verb  occurs  in  3  :  20, 
and  illustrates  this  passage ;  see  note 
there. 

That  whether  I  come  and  see 
you,  or  else  be  absent,  That  ivhetlier 
coming  and  seeing  you  or  remaining  ab- 
sent, I  may  hear  of  your  affairs. 
Expecting  his  release,  but  yet  doul)tful 
about  his  coming  to  see  them.  In  any 
case,  however,  he  wishes  them  to  live 
consistently.  That  ye  stand  fast, 
hold  your  ground,  in  one  spirit,  in 
the  higher  human  spirit,  and  as  Chris- 
tians, pervaded  by  the  Holy  Spirit. 
The  human  spirit  is  meant,  but  tlie 
presence  and  influence  of  the  Holy 
Spirit  would  be  necessarily  presup- 
posed. Without  the  Spirit  tiiere  could 
be  no  real  Christian  oneness  of  spirit. 
With  one  mind,  literally,  irifh  one 
soal,  the  seat  of  feelings  and  emotions 
which  must  enter  largely  into  Chris- 
tian fellowship  and  unity.  (Comp.  2:2; 
2  :  20.)  striving  together,  unitedly 
in  a  common  earnest  eflbrt,  like  ath- 
letes, for  the  faith  of  the  gospel, 
for  believing  all  that  is  embraced  in 
the  glad  tidings.  Tiie  gospel  embraces 
the  way  of  salvation,  with  all  the 
truth,  relations,  and  duties  implied  in 
it.  The  exhortation,  therefore,  applies 
to  all  the  affairs  of  life. 

28.  While  standing  firm  in  one 
spirit  the  apostle  would  have  them  pos- 
itively, strive  with  one  soul  and  heart 
for  the  faith  of  the  gospel  (last  verse)  ; 
and  negatively,  in  nothing  intimidated 
by  their  foes  (this  verse).  And  in 
nothing  terrified,  or,  affrighted,  by 
your  adversaries,  by  those  who 
have  set  themselves  against  you,  op- 
posing and  persecuting  you,  because  of 
your   religion,    both   from    among   the 


Jews  and  the  Gentiles.  The  verb  ren- 
dered terrified  is  found  only  here  in  the 
New  Testament,  and  elsewhere  is  used 
of  the  alarm  of  frightened  animals. 
Paul  would  not  have  them  terrified 
like  frightened  horses.  "Surely  the 
man  for  whom  death  is  gain  sliould  be 
no  coward"  (HoYT,  "Gleams  from 
Paul's  Prison,"  p.  81). 

Which  thing,  the  fact  that,  while 
standing  firm,  unitedly  struggling  for 
the  trutli,  you  are  bold  and  courageous, 
in  nothing  terrified  by  the  opposition, 
this  fact  is  to  them  an  evident  to- 
ken, an  evident  indication,  of  per- 
dition, pointing  to  their  destruction, 
their  eternal  ruin  (=' :  i9)  ;  but  to  you, 
an  indication  and  proof  of  salvation, 
full  and  complete  in  future  glory  (see 
ver.  19),  and  that,  an  indication  from 
God,  making  certain  these  results  of 
destruction  to  the  one,  and  of  salvation 
to  the  other.  The  token,  being  from  God, 
was  certain  and  Infiillible. 

29.  An  explanation  and  a  confirma- 
tion of  the  preceding  clause.  Both  the 
power  to  believe  in  Christ  and  the 
ability  to  suffer  for  him  are  alike  given 
us  from  God.  For,  or,  because,  intro- 
ducing an  explanation  and  a  reason  for 
the  statement  just  made,  unto  you 
(emphatic)  it  is  given,  rather,  it  was 
i  gm7*/f(?  (alsoempliatic),in  the  behalf 
of  Christ.  The  idea  is  that  of  favor, 
or  grace  granted  by  God.  The  structure 
of  the  sentence  in  the  original  indicates 
that  the  apostle  at  first  intended  to 
write  simply,  it  teas  granted  you  in  be- 
hatf  of  Christ  to  suffer  for  him,  but  he 
suspends  the  sentence  and  Inserts  the 
words,  not  only  to  believe  on  him, 
the  power  of  standing  fast  and  believing 
the  gospel  (ver.  27)  The  verb  believe  is 
in  the  present  tense  and  points  to  faith 
in  a  continuous  exercise.  And  this  Is 
viewed  as  a  grant  of  divine  grace.   But 


224 


PHILiPPlANS 


[Ch.  I. 


30  also  to  suffer  for  his  sake ;  having  the 
same  conflict  ^  which  ye  saw  iu  me, 
and  now  hear  to  be  in  me. 


30  his  behalf  to  suffer  also ;  having  the 
same  conflict  as  ye  saw  in  me,  and  now 
hear  of  iu  me. 


b  Acts  16  :  19-40  ;  1  Thess.  2  •  2. 


also  to  suffer  for  his  sake,  in  /n's 
behalf,  repeating  the  thought  just 
above,  "in  the  behalf  of  Christ."  This 
corresponds  with  the  first  clause  of  ver. 
28.  Thus  suflering,  and  the  ability  to 
suH'er  in  belialf  of  Christ  is  represented 
as  a  gift  of  grace.  This  grace  was 
strilxingly  manifested  iu  Stephen  and 
Paul.  "  And  for  what  else  do  we  honor 
the  Christian  martyr,  but  for  the  high- 
est manifestation  of  grace  in  him, 
which  has  made  liim  strong  to  sutler 
for  Christ,  anil  to  yield  up  everytliing 
tenii)oral  for  the  sake  of  that  which  is 
eternal?"  (Olshausex.) 

30.  Paul  concludes  this  sentence  by 
an  encouragement  from  his  own  exam- 
ple as  the  Philippians  had  seen  it  and 
now  hear  of  it.  They  must  not  regard 
their  suffering  a  chastisement,  nor 
really  as  a  hindrance  to  the  gospel.  As 
in  his  own  case  it  had  resulted  in  tlie 
progress  of  the  gospel,  so  it  might  also 
in  theirs.  Some  following  a  very  strict 
construction  of  the  Greek  would  join 
Hav'iiig,  etc.,  with  the  first  clause  of 
ver.  28,  putting  the  intermediate 
words  ill  a  parenthesis.  But  others 
join  it  to  the  preceding  verse,  not  an 
uncommon  construction  in  the  writings 
of  Paul.  This  latter  construction  is  to 
lie  preferred,  as  it  is  freer  and  gives  a 
more  natural  How  of  the  thought. 
Having  this  same  conflict,  like  an 
athletic  contest,  in  standing  fast  and 
striving  together  for  the  faith  of  the  gos- 
pel (ver.  27);  which  ye  saw  in  me, 
in  my  first  visit  at  Philippi  (Acts  le  : 
i(>-24)  when  I  was  beaten  and  impris- 
oned, and  now  hear  to  be  in  me, 
as  a  prisoner  at  Rome,  by  the  report  of 
Epaphroditus  and  others,  and  from 
this  letter  to  you.  The  Philippians 
very  probably  had  sutlered  from  hea- 
then outbreaks  similar  to  that  experi- 
enced by  Paul.  lie  may  possibly  refer 
to  such  treatment  in  2  Cor.  8  :  2,  where 
he  speaks  of  the  churches  of  Macedonia 
as  having  had  "great  trial,"  or,  miich 
proo/ "of  affliction."  Paul  refers  to 
suffering  from  persecutions.  At  Rome 
he  was  not  only  a  prisoner  because  of 
the  gospel  (ver.  12,  n),  but  he  suffered 


from  opposition  of  Jews  and  from  even 
professed  Christians  (ver.  lo-n),  because 
of  the  doctrines  he  preached. 

Practical  Remarks. 

1.  The  church  at  Philippi  was  a  model 
apostolic  church,  organized  by  the  Apostle 
Paul,  with  its  pastors  and  deacons  (ver. 
1 :  Acts  16  :  15,  40  ;  1  Tim.  3:1,8). 

2.  Paul  distinguishes  between  the 
church  and  its  officers,  but  not  in  away 
to  raise  the  latter  above  the  former.  He 
regards  the  officers  as  in,  and  fur,  the 
church  (ver.  1,2). 

3.  The  salvation  of  men  under  one's 
ministry  is  to  him  a  great  source  of  joy 
and  thanksgiving  (ver.  3-5;  Col.  1  :  3-5). 

4.  Tlie  pastor  in  his  prayers  should  not 
be  partial,  but  should  embrace  all  of  his 
flock  (ver.  4,  8). 

5.  The  pastor  finds  one  of  his  highest 
joys  to  be  in  the  godly  walk  of  his  people 
(ver.  5;  2:2;  4:1;  3  John  4). 

6.  We  should  commend  Christians  for 
well-doing  (ver  5;  Rev.  2  :  2,  9,  10). 

7.  As  God  begins  the  work  of  grace  iu 
the  hearts  of  his  people,  so  will  he  com- 
plete it.  They  are  to  use  the  appointed 
means  and  persevere,  but  only  through 
God's  grace  can  they  persevere  unto  the 
end  (ver.  6  ;  John  10  :  27-29 ;  Rom.  8  :  29, 
30;  1  Cor.  15  :  10). 

8.  The  people  should  so  co-operate  with 
their  pastor  in  sympathy,  prayers,  and 
support  as  to  participate  largely  with  him 
in  the  fruits  of  his  miiustry  (ver.  7). 

9.  Prayer  and  love  act  and  react  on 
each  other.  We  pray  for  those  whom  we 
love,  and  our  interest  and  love  naturally 
increase  for  those  for  whom  we  pray  (ver. 
8,  9). 

10.  Love  is  the  primal  and  fountain 
Christian  grace,  and  with  its  increase 
will  be  the  growth  of  the  soul's  capacity 
to  discriminate  between  the  good  and 
the  bad,  the  true  and  the  false  (ver.  10;  1 
Cor.  13). 

11.  The  inner  life  of  the  Christian  must 
be  real,  true,  and  pure,  and  then  will  he 


Ch.  II.J 


PHILIPPIANS 


225 


a     IF  Ihere  he  therefore  auy  consolation  |  2     IF  then  there  is  any  consolation  in 


in  the  end  be  filled  with  the  fruits  of 
righteousness  and  truly  glorify  God  (ver. 
11 ;  John  15  :  8). 

12.  God  generally  makes  opposition  and 
persecution  turn  to  the  advantage  of  his 
cause  (ver.  12-14  ;  Acts  8  :  2-4  ;  12  :  1,  24, 25). 

13.  Preaching  Christ  and  extending  the 
gospel  should  be  the  Cliristian's  highest 
aim.  Paul  shows  us  iiow  to  treat  preach- 
ers who  may  be  personal  enemies  (ver. 
15-18  ;  Matt.  28  :  19,  20;  Luke  9  :  49,  50). 

14.  True  religion  raises  a  person  above 
selfish  ends  and  party  strifes  and  makes 
him  rejoice  in  the  truth  (ver.  14-17 ;  1 
Cor.  13:  1-7). 

15.  We  should  rejoice  in  the  success  of 
others  in  preaching  Christ,  even  though 
we  are  laid  aside,  or  unsuccessful,  or  un- 
popular (ver.  14-17  ;  John  3  :  29,  30). 

16.  While  we  cannot  rejoice  in  error, 
nor  sanction  the  preaching  of  error,  we 
may  rejoice  that  Christ  is  preached  with 
error  rather  than  not  preached  at  all 
(ver.  14-17). 

17.  Our  attainments  in  religion  will 
never  be  so  great  as  that  we  shall  not 
need  the  prayers  of  Christians  in  our  be- 
half (ver.  19  ; '2  Cor.  1  :  11 ;  1  Thess.  5  :  25). 

18.  We  should  desire  above  all  things, 
above  life  itself,  that  Christ  should  be 
honored  (ver.  20;  Gal.  6  :  14). 

19.  We  can  leave  our  life  or  death  in 
Christ's  hands  if  we  are  faithful  to  him 
and  doing  his  will  (ver.  20). 

20.  Christ  is  our  true  life.  The  Chris- 
tian has  no  life  except  in  him,  and  none 
apart  from  him  (ver.  21). 

21.  Life  is  valuable  only  so  far  as  it  is 
useful ;  and  desirable  only  so  far  as  it 
answers  its  end  in  honoring  Christ  and 
glorifying  God  (ver.  22,  24). 

22.  Paul  surely  expected  a  conscious 
existence  immediately  after  death.  Only 
thus  can  we  explain  his  struggle  between 
his  desire  to  depart  and  be  with  Christ 
and  his  anxiety  to  remain  to  labor  for  the 
advance  of  Christ's  cause  (ver.  22-24 ; 
Luke  23  :  43  ;  Rev.  6  ;  9-11). 

23.  Paul  considered  his  soul  to  be  his 
real  self.  It  was  this  that  could  abide 
or  be  separated  from  the  body  (ver.  24 ; 
Luke  16  :  22-25  ;  Isa.  14  :  9-12). 


24.  "My  death  does  not  concern  me; 
my  duty  is  to  live  as  long  as  I  can,  as  well 
as  I  can,  and  to  serve  my  Master  as  faith- 
fully as  I  can,  until  he  calls  me  away" 
(Wm.  Tennant's  reply  to  Whitefield). 

25.  Jesus  Christ  in  some  way  should  be 
connected  with  all  our  joys  (ver.  26;  3  : 
1;  4  :4). 

26.  All  our  conduct  in  the  family, 
church,  or  world  should  be  guided  by 
the  rules  aud  spirit  of  the  gospel  (ver.  27 ; 
Eph.  4 :  13). 

27.  The  hostility  of  the  wicked  to  the 
Christian  shows  their  true  character,  and 
is  an  evidence  that  the  latter  is  a  friend 
to  God  (ver.  28 ;  2  Tim.  3  :  12 ;  Gal.  5  :  11 ; 
John  15  :  20). 

28.  It  is  an  honor  and  privilege  to  suffer 
for  Christ  (ver.  29  ;  Acts  5  :  41 ;  Col.  1  :  24  ; 
1  Peter  4  :  12-16  ;  James  1:2). 

29.  It  is  through  the  grace  of  God  that 
any  sinner  has  the  privilege  and  honor  of 
a  living  union  with  Christ  by  faith  (ver. 
29,  30). 

30.  Paul  is  a  beautiful  example  of  a 
well-rounded  Christian  in  whom  were 
united  love,  faith,  and  hope,  and  who 
made  joy  and  suffering  alike  a  blessing 
to  himself  and  others  (ver.  29,  30). 

CHAPTER  II. 

The  apostle  exhorts  the  Phih'ppians 
to  unity,  humility,  and  unselfishness 
(ver.  1-4)  after  the  example  of  Christ 
(ver.  5-11)  ;  and  to  perseverance  in  holy 
obedience,  thereby  showing  the  truth  of 
the  gospel,  and  bringing  joy  to  his  heart 
and  theirs,  even  in  case  of  his  martyr- 
dom (ver.  12-18).  He  hoped  to  send  to 
them  Timothy  .shortly,  and  to  come  him- 
self (ver.  19-24),  but  In  the  meantime  he 
sends  back  Epaphroditus  with  his  com- 
mendation (ver.  25-39). 

1-11.  Exhortation  to  fnity,  hu- 
mility, AiND  UNSELFISHNESS  AFTER 
THE  EXAMPLE  OF  CHRIST.  With  par- 
ticularity the  apostle  exhorts  them  to 
live  as  citizens  of  heaven  (1  :  27). 

1.  In  this  verse  and  the  next  Paul 
exhorts  to  unity.  He  begins  in  the 
form  of  an  earnest  appeal :  If  there 
be  therefore,  If  there  is  then,  etc., 
introducing  four  actual  facts  in  their 


226 


PHILIPPIANS 


[Ch.  11, 


in  Christ,  nf  any  comfort  of  love,  ^  if 
any  fellowship  of  the  Spirit,  if  any 
2  « bowels  and  mercies,  fulfil  ye  my  joy, 
'that  ye  be  likeminded,  having  the 
same  love,  being  of  one  accord,  of  one 


Christ,  if  any  encouragement  from 
love,  if  any  communion  of  the  Spirit, 
if  any  ten'der  affection  and  compas- 
2  sion,  make  my  joy  complete,  that  ye 
be  of  the  same  miiid,  having  the  same 
love,  being  of  one  accord,  minding  the 


Ps.  133  :  1 ;  Col.  2  :  2. 


d  2  Cor.  13  :  U. 


/I 


•2  ;  Rom.  12  :  16. 


own  experience.  As  if  he  had  said,  / 
entreat  you  solemnly,  I  adjure  you  by 
these.  Therefore  takes  tlie  mind  back 
to  the  thought  enforced  in  1  :  27.  In 
order  to  such  a  conformity  of  Ciiristian 
life  it  is  necessary  to  have  a  lov- 
ing oneness  of  inind  and  soul.  Notice 
the  four  motives,  two  of  them,  the  first 
and  third,  drawn  from  objects  outside 
of  themselves,  Christ  and  the  Spirit; 
and  two,  the  second  and  fourth,  from 
principles  and  emotions  within  them- 
selves, love,  and  tender  affections  and 
mercies.  If  there  is  then  any  conso- 
lation in  Christ,  growing  out  of  our 
union  with  him,  on  your  part  as  well 
as  on  mine.  A  strong,  fundamental 
motive.  Some  render,  any  exhortation, 
which  meaning  the  word  can  also  have. 
But  the  apostle  begins  down  lower  and 
deeper.  The  exhortation  is  naturally 
connected  with  and  follows  the  conso- 
lation. If  any  comfort  of  love, 
better,  if  any  persuasive  word,  incen- 
tive, encourar/eiiient  re»u\t\ug  from  love. 
Thus  the  thought  moves  on.  It  is 
natural  for  us  to  encourage  and  comfort 
those  we  love.  If  any  fellowship,  or, 
communion,  of  the  Spirit.  The  Holy 
Spirit  appears  to  be  meant.  (Conip. 
2  Cor.  IS:  u. )  If  thcrc  is  any  partici- 
pation of  the  Spirit,  of  his  gifts  and 
graces  on  your  part  and  mine.  It 
was  necessary  to  their  iniity  that  they 
be  participants  of  the  one  Spirit,  and 
as  such  they  would  have  a  union  of 
interest  and  of  blessings.  If  any 
bowels  and  mercies,  tender  affec- 
tions (Old  compassions,  if  there  is  on 
your  part  any  of  these  human  emo- 
tions. The  two  words  are  joined  to- 
gether in  one  idea  in  Col.  8  :  12,  "a 
heart  of  compassion."  "The  apostle 
intimates  in  terms  of  the  greatest  deli- 
cacy, that  any  reluctance  to  grant  him 
the  favor  for  which  he  so  earnestly 
pleads,  would  have  all  the  effect  upon 
his  feelings  of  unkindness  and  cruelty  " 
(Hackktt,  in  "Lange").  Bengel  ol)- 
serves  that  the  four  fruits  in  the  next 
verse  correspond  with  the  four  motives 


in  this,  and  also  with  the  four  opposites 
in  ver.  3  and  4. 

2.  In  view  of  all  these  and  by  all 
these  the  apostle  appeals.  Fulfil  ye, 
make  complete,  my  joy,  which  l)egan 
at  your  conversion,  and  has  continued 
since  at  every  remembrance  of  you 
(1:4).  His  joy  would  be  made  complete 
by  their  heeding  his  entreaty  ;  and  this 
was  an  additional  motive  for  unity  of 
mind  and  action.  While  the  exhorta- 
tion is.  Make  myjoycoinplete,  the  end 
in  view,  the  chief  thing  aimed  at  by 
the  apostle,  was  the  unity  and  harmony 
of  the  Philippians,  that  ye  be  like- 
minded, of  the  same  mind,  minding 
and  striving  after  the  same  things.  It 
was  not  for  himself  that  he  was  anxious, 
but  rather  for  the  church  at  Philippi, 
that  it  might  be  filled  with  holy  love 
and  l)e  prosperous.  This  same  mind,  is 
defined,  made  emphatic  and  enforced 
in  the  rest  of  the  verse.  Havin§f  the 
same  love,  in  all,  and  toward  all; 
compare  "encouragement  of  love" 
(ver.  1).  Being  of  one  accord, 
literally,  one-souled,  having  a  unity 
and  harmony  of  feeling  and  atlections. 
Such  would  be  the  result  of  participa- 
ting in  the  graces  of  the  Spirit  (ver.  i; 
Acts  4  :  31,  32).  Of  the  ouc  mind,  a 
little  stronger  expression  than  "the 
same  mind"  above,  thinking  the  one 
thing,  thus  completing  their  unity,  at- 
taining a  perfect  unanimity.  Tliis  was 
indeed  a  high  standard.  But  nothing 
less  than  a  perfect  rule  would  be  worthy 
of  the  gospel.  Toward  this  Paul  would 
have  the  Philippians  strive.  See 
Practical  Remark  1. 

From  this  earnest  exhortatit)n  to 
unity  it  has  l)een  inferred  by  many  that 
there  were  dissensions  in  the  Pliilippian 
church.  This  hardly  .seems  possil)le. 
Their  fellowship  in  respect  to  the  gos- 
pel had  from  the  very  fii-st  been  a  cause 
of  his  tlianksgiving  to  God,  and  at  all 
times  he  rejoiced  in  their  behalf  (i  :  *. 
5).  He  writes  to  them  in  terms  of  al- 
most unraingled  approl)ation.  One 
reason    was,    that    they    had    always 


Ch.  IL] 


PHILIPPIAXS 


22^ 


3  mind,  e  Let  nothing  be  done  through  I 
strife  or  vainglory  ;  buf"  in  lowliness  of  | 
mind  let  each  esteem  other  better  than 

4  themselves.  *  Look  not  every  man  on 
his  own  things,  but  every  man  also  on 
the  things  of  others. 

5  ^  Let  this  mind  be  in  you,  which  was 

6  also  in  Christ  Jesus:   who,  i being  in 


3  one  thing ;  doing  nothing  through 
party  spirit  or  vainglory,  but  in  humil- 
ity each  esteeming  othere  better  than 

4  himself ;  regarding  not  each  one  his 
own  things,   but   each    one    also    the 

5  things  of  others.  Have  this  mind  iu 
you,  which  was  also  in  Christ  Jesus  ; 


Sr  1  :  15,  16;  Rom.  13  :  13. 
t  Rom.  12  :  15 ;  15  :  1,  2  ;  James  2  :  8. 


h  See  refs.  Rom.  12  :  10 ;  Eph.  4  :  2  ;  5  :  21. 
k  Matt.  11  :  29  ;  Eph.  5:2.        I  See  refs.  John  17  :  5  ;  2  Cor.  4  :  4. 


obeyed,  not  in  his  presence  only,  but 
now  much  more  in  his  al)sence  (^  =  i^). 
May  not  tlie  apostle  l^e  looking  toward 
the  future  rather  than  at  the  past?  In 
the  activity  and  personality  of  their 
leaders  may  he  not  have  foreseen  possi- 
ble danger?  How  natural  iu  such  a 
case  to  utter  words  of  caution  and  ex- 
hort to  perfect  unanimity.  He  would 
have  the  church  continue  in  the  same 
loving  spirit  that  had  ever  character- 
ized it.  Whatever  ditierences  of  views 
and  opinions  there  may  have  l)een  at 
times  among  the  members,  it  does  not 
appear  that  divisions  were  occasioned 
or  serious  results  followed.  The  whole 
tenor  of  the  Epistle  forbids  such  a  sup- 
position. 

3.  The  negative  and  opposite  side  of 
the  exhortation.  Tlie  original  is  con- 
cise, emphatic,  and  energetic  ;  literally, 
nothing  in  the  ivay  of  faction  or  of  vain- 
glory, that  is.  Let  there  be  nothing 
through  rivalry  and  party  spi  rit.  There 
is  also  an  idea  of  self-exaltation  and  of 
an  ostentatious  spirit.  Some  would  sup- 
ply the  verb  from  the  preceding  verse, 
minding,  thinking  nothing,  etc.  Others 
supply  f/o?'/*fir,  as  more  forcible  and  more 
accordant  with  the  energetic  form  of 
the  original,  Doing  nothing,  etc.  Bet- 
ter and  more  comprehensive  is  it  to 
supply  neither :  Let  there  l)e  nothing  in 
thought  or  act  among  j-ou  in  the  way 
of  rivalry  or  in  the  spirit  of  vainglory. 
The  prohibition  is  very  strong  and  in- 
clusive, suited  to  all  times.  But,  as 
opposed  to  all  these,  in  lowliness  of 
mind,  or,  humility,  let  each  esteem 
other  betterthan  himself.  Humility 
is  an  essential  and  distinguishing  Chris- 
tian virtue.  The  word  here  in  the  origi- 
nal does  not  occur  in  classic  Greek,  and 
its  kindred  words  are  used  in  the  clas- 
sics to  express  defects  rather  than  posi- 
tive virtues.    The  gospel  has  ennobled 

the    word  (Acts  20  :  19  ;    Eph.  4:2;    Col.  3  :  12  ; 

1  Peter  5:5),    The  gospel  tcaches  our  true  i 


I  relations  to  God,  and  from  a  knowledge 
of  this  relation  springs  humility.     Uu- 

I  der  a  sense  of  sin  and  of  God's  infinite 
grace  the  Christian  has  a  low  view  of 
himself  and  a  disposition  to  see  what- 
ever is  good  in  others.  A  spirit  of 
rivalry  and  of  self-glorying  is  taken 
from  him.  "  The  Christian's  love  will 
lead  him  first  of  all  to  discern  what  is 
good  in  another,  to  discover  even  in  his 
blemishes  his  peculiar  gifts,  that  in 
which  he  is  really  superior  to  liimself ; 
while,  on  the  other  hand,  through  a 
self-scrutiny  sharpened  by  the  Spirit, 
which  quickens  him,  he  detects  with 

j  rigorous  exactness  his  own  faults.  And 
this  self-rigor,  united  with  love,  will 
give  leniency  to  his  judgment  of  what- 
ever   may  obscure  the  divine  life   in 

others  "    (NEANDER).  (see  note  p.  209.) 

4.  According  to  the  most  approved 
text,  this  verse  continues  the  sentence 
and  the  exhortation  of  the  preceding 
verse.  Looking  not  each  of  you  to  his 
own  things,  but  each  of  you  also  to 

j  the  things  of  others.    The  exhorta- 

I  tion  is  to  every  member  of  the  church, 

I  forbidding  not  a  proper  self-love,  but 

selfishness.     Each  one  is  to  regard  not 

j  his  own  interests  merely,  l)ut  each  is  to 

look  beyond  himself  and  regard  also  the 

interests    of  others.     In   unselfishness 

each  is  to  love  his  neighbor  as  himself 

and  1)6  ready  to  deny  himself  for  the 

welfare  of  others.     Eollowing  this  rule, 

there  would   be  no  lack  of  unity,  no 

want  of  harmony  in  the  church. 

5.  The  apostle  confirms  his  exhorta- 
tion (ver.  1-4)  by  the  example  of  Christ's 
humility  and  self-denying  love(ver.  5-8). 
Let  this  mind  be  in  you,  more  ex- 
actly, according  to  the  best  text,  Have 
this  /«./»(;?  (habitually)  in.  ?/o;t  Avhich 
was  also  in  Christ  Jesus.  Also, 
in  liim  as  a  pattern,  as  it  should  be  in 
you.  While  referring  especially  to 
these  traits  as  exhibited  in  Christ,  the 
apostle  takes  occasion  to  present  Christ's 


1228 


PHILIPPIANS 


[Cii.  II. 


the  form  of  God,  ™  thought  it  not  rob- 
7  bery  to  be  equal  with  G(xl :  "  but  made 


6  who,  existing  in  the  form  of  God,  ac- 
counted not  the  being  on  an  equality 

7  with  God  a  *  thing  to  be  grasped ;  but 


See  refs.  John  5  : 


n  Ps.  22  :  6 ;  Isa.  53  :  3  ;  Mark  6  :  3  ;  9  :  12  ;  Hob.  2  .  9-18.         i  Or,  robbery. 


divinity,  humiliation,  and  mediatorial 
exaltation,  then-hy  making  his  hu- 
mility aii(l  unselHsh  love*  appear  the 
more  striking  and  conspicuous.  We 
see  here  the  rclationsliip  of  thought  be- 
tween this  and  the  other  Epistles  of  the 
imprisonment  (i*:!'''-  •  ■  20-23;  Coi.  1  :  15-20). 
We  must  beware,  however,  in  inter- 
preting these  passages,  lest  we  import 
the  thought  of  the  one  into  the  other. 
Wliile  they  throw  light  on  one  another, 
each  passage  must  stand  on  its  own 
basis. 

6.  Scarcely  any  passage  in  the  New 
Testament  has  given  rise  to  more  dis- 
cussion than  this.  Yet  the  language  is 
simple,  l)ut  the  controversies  upon  it 
have  made  it  appear  difficult.  It  must 
be  borne  in  mind  that  the  apostle  is 
enforcing  and  illustrating  humility  as 
an  active  principle  (^.r.  3,  4).  Clirist 
voluntarily  renounced  his  pre-existent 
majesty  and  voluntarily  identified  him- 
self with  the  conditions  of  humanity. 
He  thus  strikingly  illustrated  that  hu- 
mility which  "regards  not  one's  own, 
but  also  the  things  of  others."  A  few 
expositors,  among  them  De  Wette,  have 
argued  that  the  allusions  of  this  verse 
are  not  to  the  pre-existent,  but  to  the 
earthly  and  historic  Christ.  But  the 
emptying  of  himself  preceded  or  in- 
cluded the  "taking  of  the  form  of  a 
servant,  becoming  in  the  likeness  of 
men,"  hence  it  cannot  refer  to  any  act 
of  Jesus  during  his  earthly  life.  Who 
being,  rather,  who  exif</i»g,  in  the 
form  of  (iod,  before  his  manifesta- 
tion in  the  flesh  (.Johui:u).  Form  is 
the  external  appearance,  the  outward 
expression  as  it  strikes  the  vision.  It 
has  reference  to  the  yiiode  of  existence, 
not  to  its  essence.  It  is  the  outward 
expression  of  his  being,  his  impress 
and  glory.  Paul  docs  not  formally 
assert  the  divinity  of  Christ,  l)ut  as- 
sumes it.  The  word  occurs  in  the  New 
Testament  twice,  in  this  passage  and  in 
Mark  16  :  12.  It  naturally  implies  an 
underlying  reality,  and  the  words  thus 
far  imply  a  divine  existence  before  en- 
tering our  world.  They  are  best  ex- 
plained, says  Boise,  in  Ileb.  1:3,"  Who 


being  in  the  brightness  of  his  glory 
and  the  impress  of  his  substance." 
"To  deny  that  Christ's /o?v/i  as  God 
agreed  with  the  reality  would  oblige  us 
to  deny  also  in  the  next  verse  that  his 
form  or  condition  as  a  serraxf  agreed 
with  the  reality,  and  this  wouhl  destroy 
the  force  of  the  apostle's  reasoning" 
(Hackett,  in  "Lange"). 

The  phrase  equal  with  God  in 
this  sentence  naturally  has  an  imme- 
diate relation  to  the  preceding  phrase, 
existing  in  lite  fonnof  God.  The  two 
clauses  together  are  contrasted  in  the 
next  verse  with  "form  of  a  servant" 
and  "  the  likeness  of  men."  Then  the 
figure  is  changed  to  "  ])eing  found  in 
fashion  as  a  man."  More  than  mere 
likeness  is  here  meant.  It  pertains  to 
the  state  and  natureof  God,  whether  we 
render  with  some,  being  on  an  equality 
ivith  God,  or,  with  others,  existing  in  a 
manner  of  equality  with  God.  Doctor 
Dwight,  in  "Lange,"  regards  the  phrase 
as  conveying  the  idea  of  the  divine 
nature  more  on  the  internal  side,  while 
the  other  phrase,  form  of  God,  conveys 
it  more  on  the  external.  The  word  God 
is  used  manifestly  with  a  certain  refer- 
ence to  the  Father,  and  the  equality  of 
the  Son  here  is  that  of  state  and  condi- 
tion rather  than  that  of  essence.  Yet 
the  divine  essence  is  implied  ;  the  whole 
sentence  implies  that  the  Son  is  as  truly 
and  fully  divine  as  the  Father,     (comp. 

.lohu  5  :  18^) 

The  phrase,  thought  it  not  rob- 
bery, presents  the  chief  difticulty  in 
this  passage.  The  Bible  Union  ver- 
sion translates,  as  the  Common  version, 
"did  not  account  it  robbery."  The  Re- 
vised version,  "counted  it  not  a  prize," 
the  American  revisers  and  also  the  Im- 
proved Bil)le  Union  version,  "counted 
not  the  being  on  an  eciuality  with  CJod 
a  thing  to  be  grasped  "  ;  the  latter  puts 
rolilirry  in  the  margin  as  an  alternate 
rendering.  Doctor  Lightfoot,  Dr.  E.  T. 
Bartlett,  in  the  "  Christian  Scriptures," 
translate  "  did  not  look  on  e(|uality  with 

j  God  as  a  prize  which  must  not  slip 
from  his  grasp."   These  renderings  ])re- 

I  sent  different  sides  or  phases  of  tlie  cen- 


Oh.  II.] 


PHILIPPIANS 


229 


tral  tliought,  how  Christ  regarded  his 
being  on  an  equality  with  God.  The 
question,  then,  is,  which  phase  of  the 
thought  was  prominent  in  Paul's  mind? 
The  word  rendered,  robbery  (a.piTayfj.'ov, 
arpagmon),  and  its  connection  must  de- 
cide. This  word  occurs  only  here  in 
the  New  Testament.  It  properly  means 
the  act  of  seizing  that  which  does  not 
belong  to  one,  the  act  of  plundering, 
robbing.  Plutarch,  who  alone  of  pro- 
fane authors  has  this  word,  uses  it  in 
this  active  sense  when  he  speaks  of  seiz- 
ing or  kidnapping  children  from  Crete. 
Sophocles,  in  his  Lexicon,  recognizes 
this  as  its  proper  meaning.  So  also 
do  Liddell  and  Scott.  Many,  how- 
ever, take  the  word  as  equivalent  to 
another  form  [apnayfta^  arpagma),  in 
the  passive  sense  of  "things  seized" 
as  a  prize,  or,  a  thing  to  be  grasped  ;  and 
also,  changing  the  idea,  something  to 
be  eagerly  coveted  and  held  fast,  a  some- 
what abitrary  change  of  meaning.  The 
phrases  with  this  word  {arpagma)  nre 
common  in  later  Greek,  and  the  same 
idea  occurs  under  a  variety  of  forms. 
It  is  also  claimed  that  the  word  here 
rendered,  robbery  (arpagmos),  may 
have  this  passive  sense  after  the  anal- 
ogy of  some  other  nouns  of  the  same 
termination,  and  two  or  three  examples 
are  given  from  ecclesiastical  writers  as 
favoring  this  sense.  Thus,  a  strong 
case  is  made.  But  these  examples  in 
ecclesiastical  writers  are  probably,  as 
Pidge  suggests,  echoes  of  this  passage. 
And  the  idiomatic  phrases  adduced  are 
not  identical  in  form  with  the  one  in 
this  passage,  nor  has  this  precise  phrase 
anywhere  been  adduced  in  a  connec- 
tion which  unequivocally  demands  that 
sense.  And  we  should  be  slow  to  as- 
sume or  attach  a  meaning  to  a  word 
without  some  plain  and  decisive  exam- 
ple of  such  usage,  especially  when  the 
natural  and  obvious  meaning  suits  well 
the  context.  We  are  thus  brought  back 
to  the  literal  meaning  of  the  word  as  an 
act  of  seizing,  of  robbery.  This  suits 
the  passage  itself.  Does  it  the  context  ? 
But  it  is  here  said  that  this  meaning 
and  construction  puts  too  much  empha- 
sis upon  the  majesty  of  Christ  and  not 
enough  upon  his  humiliation,  that  it 
does  not  give  a  sufficient  contrast  be- 
tween this  verse  and  the  next,  and  that 
there  is  an  obvious  impropriety  in  the 


expression,  if  equality  with  God  is  re- 
ferred to,  either  his  state  of  being  be- 
fore he  appeared  on  earth  or  after 
his  appearance.  But  all  these  objec- 
tions disappear  if  we  refer  it  to  the 
time  of  his  incarnation.  The  meaning 
then  is,  ivlio  being  in  the  form  of  God, 
enjoying  the  majesty  and  bliss  of  the 
Godhead  and  being  recognized  and 
worshiped  as  such  in  heaven,  ac- 
counted it  no  robbery,  no  assumption  of 
that  which  was  not  his  own,  to  appear 
at  the  time  of  his  incarnation  as  equal 
ivith  God  on  earth,  as  he  could  have 
done  rightfully,  but  on  the  contrary 
he  emptied  himself,  etc.  This  view  is 
confirmed  by  the  aorist  tense  of  the 
verb  accounted,  indicating  a  definite 
point  of  time,  naturally  referring  to 
the  time  when  he  emptied  himself. 
This  verse  also  corresponds  to  ver.  4, 
"  Looking  not  each  on  "the  things  of  his 
own."  The  reference  also  to  his  right- 
ful equality  with  God  makes  his  humil- 
iation appear  the  more  wonderful  and 
its  statement  the  more  remarkable. 

The  above  view  is  held  substantially 
by  many  of  the  older  expositors,  and 
among  the  moderns  by  Meyer,  De- 
Wette,  Wordswortli,  Beet,  Boise,  Pidge, 
and  others.  The  majority  of  later  inter- 
preters, however,  take  the  other  view. 
The  meaning  which  Ellicott  prefers  is  : 
"He  did  not  deem  his  equality  with 
God  a  prize  to  be  seized."  So  also  Yin- 
cent.  Lightfoot  takes  the  meaning  to 
be,  "  Though  he  pre-existed  in  the  form 
of  God,  yet  he  did  not  look  upon  equal- 
ity with  God  as  a  prize  which  must  not 
slip  from  his  grasp."  Similarly  many 
others.  According  to  this  passive  view 
this  passage  "expresses  the  surrender 
of  the  preincarnate  state  of  majesty. 
He  did  not  consider  equality  with  God 
a  prize  to  be  eagerly  grasped  (and  held 
I  fast),  but  surrendered  it  though  it  was 
his  right"  (ViNCENT).  I  formerly 
favored  this  view.  But  the  conclusion 
above  has  been  reached  after  going 
over  this  passage  many  times  and  not- 
ing what  has  been  said  on  all  sides. 
The  proper  meaning,  robbery,  fits  well 
in  the  phrase  itself  and  suits  the  con- 
text, and  it  seems  to  me  that  there  is 
not  sufficient  reason  for  substituting  for 
it  what  is  at  least  an  unusual  significa- 
tion, and  one  too,  for  which  no  decisive 
example  has  been  cited. 


230 


PHILIPPIANS 


[Ch.  II. 


himself  of  no  reputation,  and  took 
ufKjii  him  the  form  "of  a  servant,  and 
8  P  was  made  in  the  likenessof  men  :  and 
bein^  found  in  fashion  as  a  man,  i  he 
humbled  himself,  and  fbeeame  obedi- 
ent unto  death,  even  the  death  of  the 


emptied  himself,  taking  the  form  of  a 
servant,  becominj^  in  tlie  likeness  of 
8  men  ;  and  being  found  in  fashion  as  a 
man,  he  humbled  himself,  beconnng 
obedient  to  death,  and  the  death  of 


0  Isa.  42  : 


Zech.  3:8;  Malt.  20  :  28.  p  See  refs.  Johu  1  :  14  ;  Rom.  8  :  3. 

r  Matt.  26  :  39,  42  ;  Johu  10  :  18 ;  Heb.  5:8;  12  :  2. 


q  2  Cor.  8  :  9. 


7.  But  on  the  contrary,  or,  But  yet, 
though  he  was  thus  hi^ilily  exalted,  ami 
might  have  continued  so,  he  made 
himself  of  no  reputation,  better, 
he  emptied  himself  of  his  divine  glory 
and  prerogatives,  not  of  his  diviue  na- 
ture, which  would  i)e  impossible.  How 
he  did  this  is  explained  by  his  divest- 
ing himself  of  tiie  glory  that  he  had 
before  the  world  began  (-loim  n  :  5), 
taking  the  form  of  a  servant.  No- 
tice that  this  is  contrasted  with  "form 
of  God  "in  the  preceding  verse.  It  de- 
notes his  outward  state  and  manifes- 
tation, implying  his  human  nature. 
Comp.  2  Cor.  8  :  9,  "for  your  sakes  he 
became  poor."  Al.so  Lui<e  22  :  27,  "I 
am  among  you  as  one  that  serveth." 
His  emptying  himself  is  furtlier  ex- 
plained, beiug  made  in  the  likeness 
of  men,  in  a  state  and  condition  simi- 
lar to  men.  Comp.  .John  1  :  14,  "  Tiie 
Word  became  flcsii  and  dwelt  among 
us."  Tiius  the  divine  became  united 
with  the  human  in  his  incarnation. 
He  became  God-man.  As  to  his  man- 
hood,   he   lived  in  dependence  on  the 

Spirit     (John    3    :     34;     .Acts     1:2;      10   :   3^). 

Comp.  also  Rom.  8  :  3,  "God  sending 
his  Son  in  the  likeness  of  sinful  Hesh." 
"Christ,  althougii  certainly  perfect 
man,  was  by  reason  of  the  divine 
nature  present  in  him,  not  simply  and 
merely  man,  but  the  incarnate  Son  of 
(Jod"  (Mkyer). 

We  must  beware,  and  not  press  the 
limitation  of  his  humanity  so  far  as  to 
eclipse  his  divinity.  The  plirase,  <')«j^- 
tinl  himse/f,  though  a  strong  expression, 
does  not  demand  this.  It  does  not  in- 
volve a  loss  of  a  sense  of  personality, 
nor  a  suspension  of  self-consciousness 
during  his  earthly  life.  Paul  is  not 
making  a  theological  statement,  but 
strongly  stating  (^lirist's  humiliation  in 
tlie  language  of  a  friendly  letter,  (^hrist 
divested  himself  of  his  majesty.  In 
his  incarnation  he  was  made  like  unto 
liis  brethren,  taking  to  himself  all  that 
belongs    to    the    perfection    of    man's 


nature.  But  while  he  did  this,  he  did 
not  sink  his  divinity  in  our  humanity. 
Uv  knew  that  he  came  forth  from  (iod 
and  was  going  to  God  (J<>iiu  i3  :  3)^  that 
he  had  glory  with  the  Father  before 
the   world   was,   and  would  receive  it 

back  (Johu  17:5;  coiup.  Luke  2  :  49  ;  John  2  : 
24,  25  ;    3  :  16-18  ;    4  :  25.  26  ;    8  :  58,  etc.). 

8.  And  in  this  incarnate  state, 
being:  found  in  fashion,  in  habit, 
in  all  that  strikes  the  senses,  body, 
figure,  bearing,  discour.se,  actions,  and 
manner  of  life,  as  a  man.  The  word 
fashion  is  well  chosen.  Already  Paul 
had  viewed  Christ  as  human  and  di- 
vine, God  manifested  in  the  Hesh.  Now 
he  presents  him  ^sin  fashio)i,  in  all  his 
external  indications,  as  a  man,  without 
necessarily  implying  what  was  beneatli. 
For  he  was  more  than  man.  His  deity 
was  veiled  in  his  humanity.  He 
humbled  himself,  as  the  incarnate 
Christ,  the  Son  ofGod.  The  humiliation 
took  i)lace  in  this  human  mode  of  ex- 
istence, on  the  part  of  the  God-man,  in 
a  continuous  self-renunciation,  culmi- 
nating in  a  voluntary  subjection  to  the 
ignominious  death  on  the  cro.ss.  And 
became,  better,  becuming,  showing 
how  he  voluntarily  hunil)led  himself 
(Johu  10  :  17.  18).     Obedient    to   the 

Father's  will    (ver.    9;    Malt.  26:  38,  39;    Rom. 

5:i!>;  Heb.  5  :  8),   that  lie  should  suflcr 

unto     death     (Acts   2    :    23;    Matt.    26    :    42). 

His  obedience  was  to  the  full  extent  of 

suftering  unto  death  itself.   And  hedied 

no  common  death;    it  was  even  the 

death    of    the    cross.     The    most 

shameful   death  to  which  he  could  be 

subjected.     Thus  he  "  became  a  curse 

for  us"  (<;ai.  3  :  13)^  j,nd  bore  the  penal 

coiLsequences  of  our  sins  (isa.  53  :  3-«). 

"And    as    the  whole    human    life  of 

Christ  proceeded  from  such  an  act  of 

self-renunciation     and     self-abasement 

j(in    becoming   incarnate),    so   did    his 

;  whole   earthl.v   life   correspond  to  this 

j  one  act,  even  to   his  death    ...    in 

every  form  of  humiliation  and  dcpend- 

'  ence  belonging  to  the  earthly  life  of 


Ch.  IL] 


PHILIPPIANS 


231 


9  cross.      Wherefore     God     also    ^  hath 

highly  exulted  him,  and  tgiven  him  a 

name   which    is   above    every  name : 

10  "that  at  the  name  of  Jesus  every  knee 

should  bow,  of  things  in  heaven,  and 


9  the  cross.    Wherefore  also  God  highly 

exalted  him,  and  gave  him  the  name 

10  which  is  above  every  name;  that  in 

the  name  of  Jesus  every  knee  should 

bow,  of  beings  in  heaven,  and  of  be- 


s  Ps.  2  :  6-12  ;  89  :  19-29  ;  110  :  1-5 ;  Malt.  11  :  27  ;  Acts  2  :  33  ;  Heb.  2  :  9. 
t  Acts  4  :  12  ;  Eph.  1  :  20.  21  ;  Heb.  1:4.         u  See  Gen.  41  :  43 ;  Matt.  28  :  18 ;  Rom.  14  :  11  ;  Rev.  5  ;  12-14. 


man.  The  crowning  point  appears  in 
his  death — the  ignominious  and  ago- 
nizing death  on  the  cross"  (Xeandek). 

As  to  the   union  of  the  divine  and 
human  hi  the  person  o/  Christ,  the  uiost 
reasonable  and  the  most  scriptural  view 
appears  to  l)e  that  which  regards  the 
two  natures  as  so  conjoined  as  to  con- 
stitute a  single  personality.      Hence, 
both  the    humiliation    and   exaltation 
pertained    to    this     personality.      The 
same  being  is   spoken   of   throughout 
this  whole  passage  (ver.  eii),  becoming 
incarnate,  and  as  such  descending  the 
successive  steps  even  to  death   itself, 
and  then    ascending    to    absolute  su- 
premacy over  all  created  beings.     "So 
also  in  2  Cor.  8  :  9,  when  we  are  told  of 
'  our  Lord  Jesus  Christ,  that  though  he  | 
was  rich  yet  for  our  sakes  he  became 
poor,'  the"  contrast,  manifestly,  is  be-  i 
tween     the     pre-existent,    proprietary 
Lord  of  the  universe  and  the  limited, 
dependent  Ciirist;  and  the  poverty  to 
which  he  subjected  himself  must  have  i 
consisted  in  the  assumption  of  human  1 
nature,  a  state  of  being  in  which  the  ; 
attributes  of  divinity  were  necessarily  j 
restricted  in    their    exercise"    (E.   G.  j 
Robinson,   "Theology,"   p.  225;   see' 
also  pp.  221-229).  \ 

9.  The  apostle  might  have  closed  | 
with  this  wonderful  example  of  self- 
tlenial  and  sacrifice,  infinitely  beyond 
anything  that  the  annals  of  this  world 
present.  But  he  must  not  close  with  a 
humiliated  and  dead  Christ.  He  must 
present  as  a  vital  part  of  the  gospel,  an 
exalted  and  living  Christ.  He  would 
do  this  also  as  encouragement  to  his 
readers,  and  partly  in  the  nature  of  a 
reward  (Heb.  12  : 2).  Wherefore,  as  a 
consequence,  God  the  Father  also. 
As  God  the  Son  voluntarily  emptied 
himself,  so  the  Father  highly  exalted 
him,  at  his  resurrection  and  ascension. 
He  exalted  him  in  his  incarnate  condi- 
tion and  in  his  mediatorial  office.  And 
this  exaltation  was  in  accordance  with 
the  universal  law  laid  down  by  Christ 
himself,  that  whosoever  humbles  him- 


self shall  be  exalted  ( i-uke  is :  h).  Comp, 
Acts  5  :31,  "Him  did  God  exalt  as  a 
Prince  ami  a  Saviour  to  his  right  hand 
to  give  repentance  to  Israel  ami  the  re- 
mission of  sins."  Highly  exalted  means 
to  exalt  to  the  highest  rank,  to  supreme 
majesty.  The  apostle  had  before  his 
mind  the  one  whole  Christ,  the  united 
divine  and  human  natures.  In  his  ex- 
altation he  is  the  glorified  Son  of  God, 
the  God-man. 

And  given  him  a  name,  rather. 
And  gare,  or,  granted  him,  referring  to 
a  defiuite  historical  fact;  the  name 
which  is  above  every  name. 
What  name?  Jesus?  Or,  name  in  the 
sense  of  ofticial  dignity,  revealed  maj- 
esty and  glory?  The  definite  article 
the,  as  wellasthe  next  clause,  naturally 
points  to  Jesus,  the  name  given  at  his 
incarnation,  and  which  became  at  his 
ascension  and  in  his  glorified  state  the 
mo.st  exalted  and  honored  of  all  names. 
It  should  include,  however,  all  that  is 
associated  with  that  name,  as  Saviour, 
Anointed,  and  Lord  (1  Cor.  15  :  25 ;  Eph. 
1  :  21 ;  Heb.  1:4).  Heucc,  ill  the  eleventh 
verse  it  is  said  that  every  tongue  shall 
confess   the   fact  that  Jesus   Christ  is 

Lord.       (Comp.    Acts   9:5;    Rom.   14:9.)     His 

exaltation  is  inseparably  connected 
with  the  salvation  of  men  and  the  glory 

of  God   (ver.  11). 

10.  The  purpose  of  the  exaltation. 
To  the  end  that  at,  rather,  in  the 
name  of  Jesns.  The  name  Jesus, 
when  first  given,  looked  forward  to  the 
salvation  he  was  to  accomplish  (Matt. 
1  :  21),  It  here  includes  all  that  there 
is  in  the  person  of  the  exalted  Jesus. 
Tn  the  name  of  Jesus,  therefore,  means 
in  recognition  of  all  the  authority  and 
power  included  in  that  exalted  name  as 
Saviour,  Christ,  and  Lord.  Every 
knee  should  bow,  a  figure  taken 
from  the  practice  of  bowing  to  the 
ground  before  an   approaching  prince 

(Geu.     41     :     43).        Should     boiV,     iu      ac- 

j  knowledgment    of   his    authority  and 

'  power  by  both  friends  and  foes.     Of 

things,  rather,  of  beings,  in  heaven, 


232 


PHILIPPIANS 


[Ch.  II. 


things  in  earth,  and  things  under  the 

11  earth;  and  ^thnt  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the 
glory  of  God  the  Father. 

12  Wherefore,  my  beloved,  as  ye  have 
always  obeyed,  not  as  in  my  presence 
only,'  but  now  much  more  in  my  ab- 


ings  on  earth,  and  of  beings  under  the 

11  earth,  and  every  tongue  confess  that 
Jesus  Christ  is  'Lord,  to  the  glory  of 

12  God  the  Father.  So  then,  my  beloved, 
as  ye  always  obeyed,  not  as  in  my 
presence  only,  but  now  much  more  in 


X  John  13  :  13  ;  Acts  2  :  36  ;  Rom.  14  :  9  ;  1  Cor. 


and  beings  in  earth,  and  beings 
under  the  earth,  the  last  con- 
ceived of  as  the  place  of  departed  spir- 
its. All  departments  of  the  universe 
are  meant,  and  all  created  intelligent 
beings,  men,  angels,  and  departed  spir- 
its   (Kt'V.    5    :    K!;    Kph.    1    :    20-22;    Heb.  2:8). 

Christ's  name  and  authority  shall  be 
acknowledged  throughout  the  universe. 
Those  who  refuse  voluntary  submission 
shall  be  compelled  to  own  his  irresist- 
ible sway  througli  the  judgments  in- 
flicted upon  them.  The  idea  of  com- 
pelling voluntary  submission  by  force 
is  contradictory  and  absurd.  God  con- 
strains only  by  his  grace.  Those  who 
reject  his  grace  have  nothing  to  expect 
but  a  fearful  retribution  ("i'j-  10:27). 
See  Isa.  45  :  23,  partially  quoted  in 
this  and  the  next  verse. 

11.  And  that  every  tong^ue 
should  confess  openly,  acknowledg- 
ing his  supreme  authority  and  power, 
that  Jesns  Christ  is  Lord.  "All 
authority  is  given  to  me  in  heaven 
and  on  earth."  (Comj..  Mait.  28:  I8;  Rev.  3: 21.) 
This  supreme  Lordship  of  Christ  is 
known  only  l)y  revelation  (1  Cor.  12  :3). 
The  language  of  this  verse  and  the  last 
can  mean  nothing  less  than  that  Christ 
is  an  object  of  worship.  "Before  his 
incarnation  he  was  on  an  equality  with 
God.  After  his  incarnation  he  was  ex- 
alted to  God's  right  hand  as  Messianic 
sovereign"  (Vixcent).  The  end  in 
view,  the  ultimate  result  of  this  con- 
fession is,  to  the  glory  of  God  the 

Father    (•'••l'"    13  :  :<1.  32:    n  :  1  ;    K|>h.    1   :  6, 

11,  li).  "In  Cod  the  Father  the  first 
term  denotes  a  relation  which  God  sus- 
tains to  all  his  creatures;  the  second 
denotes  one  which  is  peculiar  to  those 
who  l)elieve  on  his  Son.     (t'omp.  oai.  1  : 

1.)  "    (H.VCKKTT.  )     («ee  note  p.  260.) 

12-18.  K.XHOItTATIOX  TO  HOLY 
OBKI)n:N(MC  I)R.\WN  FIIOM  CHRIST'S 
EXAMPLE,    SHOWING    THE    TRUTH    OF 

THE  Gospel  and  cheering  the 
apostle's  heart.  A  third  point  in 
the  apostle's  exhortation  to  live,  as  citi- 


zens of  heaven,  worthy  of  the  gospel 

(1^27). 

13.  Application  of  the  foregoing,  es- 
pecially of  ver.  6-11.  The  apostle  re- 
turns partly  to  the  exhortation  to  hu- 
mility, but  his  mind  is  chiefly  filled 
with  Christ's  glorious  ex'altation  and 
the  consequent  great  safvation  to  be- 
lievers, therefore,  or,  so  then,  in 
view  of  this  great  example.  My  be- 
loved, expressive  of  his  tender  afiec- 
tion  for  them  as  Christians,  many- of 
them  being  his  own  spiritual  children 
(*  :  1).  Notice  that  this  is  addressed  to 
1)elievers,  not  to  uiil)elievers.  "The 
first  duty  of  an  un-Christian  man  is  to 
believe,  l)ut  having  believed  and  hav- 
ing thus  become  Christian,  there  fol- 
low then  the  duties  of  the  Christian 
life  to  which  he  is  indu.striously  to 
give  himself"  (Dr.  Hoyt,  "Gleams 
from  Paul's  Prison,"  p.  122).  As  ye 
have  always  obeyed,  rather,  as  yet 
aliniys  obeyed,  looking  back  to  past  ex^^y 
perience  when  he  had  been  with  them* 
(Acts  16  :  40 ;  20  :  6).  As  Christ  had  been 
obedient  unto  death  to  tlie  will  of  God, 
so  he  had  found  them  exercising  an 
I  obedient  spirit.  Obeyed  whom?  Evi- 
'  dently  God,  and  also  Paul,  as  the 
apostle  of  Christ  and  the  preacher  of 
the  will  of  God.  As  obeyed  is  here 
used  absolutely,  tlie  reference  can  l)e 
then  to  l)oth  God  and  the  apostle. 
This,  as  well  as  the  example  of  Christ, 
would  lead  Paul  to  expect  an  implicit 
compliance  with  his  exhortation. 

Not  as,  or.  Not  r^s  if,  in  my  pres- 
ence only,  .  .  work'ont,  etc.  This 
clause  is  emphatic  and  should  be  joined 


to  what   follows.  iThe  reference   is  to 


the  fact  that  service  is  often  more  per 
feet  under  the  eye  of  some  one  who  is 
looking  on.  Paul  had  found  them  al- 
ways obedient  in  his  intercourse  with 
then).  But  nowmnch  more  in  my 
absence.  Tiiere  was  greater  need  of 
circumspection  on  their  part  as  he  was 
not  present  to  caution  and  admonish 
them.    This  would   be  indeed  a  mark 


!.^ 


Ch.  II.] 


PHILIPPIA]NS 


233 


sence,  Jwork  out  your  own  salvation 

13  with  ^fear  and  trembling;   for  "it  is 
God  which  worketh  in  you  both  to  will 

14  and  to  do  ^of  his  good  pleasure.    Do 
all  things  <=  without  murmurings  and 

15  ddisputings:  that  ye  may  be  blameless 


my  absence,  work  out  your  own  salva- 

13  tion  with  fear  and  ti'embling ;  for  it  is 
Ciod  who  is  working  in  you  both  to 
will  and  to  work,  for  his  good  pleasure. 

14  Do  all  things  without  murmurings 

15  and  questionings  ;  that  ye  may  become 


5,  U  ;  Luke  13  :  23,  24 ;  Heb.  4  :  11  ;  6  :  11,  12  ;  12  :  1  ;  2  Pettr  1  :  5-10.     z  Heh.  4  :  1  ;  12  :  : 
a  Jcr.  31  :  33  ;  2  Cor.  3:5;  Heb.  13  :  21 ;  James  1  :  16-18.        6  Kph.  1  :  5,  9,  11. 
c  1  Cor.  10  :  10.  d  Rom.  14  :  1. 


of  conscientious  and  faithful  service. 
Work  out   your  own    salvation, 

make  every  effort  to  attain,  each  one  of 
JM1U  in(livi(hially,  your  own  full  and 
final  salvation  (3  •  12-14;  2  Peter  i:  10). 
Your  oivn,  emphatic.  Attend  to  your 
own  personal  duty  and  work  depend- 
ent on  God,  and  do  not  depend  on  me 
and  uiy  presence.  With  fear  and 
trembling,  with  godly  fear  and  ear- 
nest solicitude,  in  view  of  the  momen- 
tous interests  at  stake  and  the  arduous- 
ness  of  the  work,  (coiup.  1  cor.  2  :  3.) 
This  is  an  emphatic  part  of  the  exhor- 
tation, and  brings  into  view  the  element 
of  humility  which  should  ever  char- 
acterize their  work.  Elach  individual 
is  here  urged  to  work  out  his  own  sal- 
vation as  if  it  depended  entirely  on  his 
own  exertions ;  and  in  the  next  verse  he 
is  taught  his  entire  dependence  on  God 
as  though  his  own  efforts  could  avail 
nothing.  Such  is  the  scriptural  view 
of  the  human  and  the  divine  side  of 
this  work.  All  the  glory  of  his  salva- 
tion is  to  he  ascribed  to  God  who  fur- 
nishes to  the  believer  every  possible 
stimulus  and  needed  help.  lie  is  never 
more  conscious  of  personal  responsibil- 
ity and  never  more  earnest  in  personal 
exertion  than  when  aided  most  by  di- 
vine grace.  "  Because  grace  is  given, 
man  must  work.  The  gift  of  grace  is 
exhibited  in  making  man  a  co-worker 
with  God  (1  Cor.  3:9);  the  salvation  l)e- 
stowed  l)y  grace  is  to  be  carried  out  hy 
p.ian  with  the  aid   of  grace  (Rom.  6 

19;    2  Cor.  6  :  1)."    (VlXCENT.) 

13.  Fo/' introduces  the  reason  of  the 
exhortation,  "  work  out,"  etc.;  and 
also  an  encouragement  to  ohey  it. 
Here  w^e  have  God's  relation  to  this 
work  in  the  heart  of  Christians.  F^or 
it  is  God  which  worketh  in  you, 
by  his  word  and  the  Holy  Spirit.  The 
verb  tcorketh  is  intensive,  meaning  to 
put  forth   -power,  to   work   effectually 

(Gal.    2:8;    Eph.    l:ll).       Both     tO     Will 

find  to  do,  both  the  willing  and  the 


working  in  the  soul,  effecting  the  first 
impulse  and  determination  of  the  will, 
and  the  consequent  exennse  of  obedi- 
ence and  activity  in  currying  out  the 
will  of  God.  Of,  or,  for,  his  good 
pleasure.  This  clause  is  emphatic 
and  means  that  he  does  this  because  he 
is  pleased  to  do  so,  and  for  this  reason 
alone.  This  good  pleasure  is  sovereign, 
yet  not  arbitrary.  It  is  a  good  pleas- 
ure of  fatherly  love  and  benevolence, 
which  finds  delight  in  the  salvation  of 

his  children   (l-uke  12  :  32  ;  2  Thess.  1  :  11). 

14.  In  obeying  this  exhortation  to 
"work  out  their  salvation,"  Do  all 
things  at  all  times  and  everywhere, 
without  murmurings,  or,  mutter- 
ings  of  discontent,  having  a  cheerful 
and  willing  mind;  and  without  dis- 
putings,  or,  questioningfi  and  doiibdng 

(1  Tim.  2:8;    Rom.  14:1).       Liglltfoot  takc's 

the  "murmurings"  to  be  the  moral, 
and  the  "disputings"  the  intellectual 
rebellion  against  God.  (Comp.  i  Cor.  lo  : 
10)  Both  words,  however,  are  used 
generally  and  they  need  not  be  limited 
to  opposition  to  God's  will  alone.  They 
e(iually  applied  to  the  daily  lives  of 
the  Philippians,  and  to  tiieir  inter- 
course with  one  another  (i  Pctir4  :  9  ;  Acts 
6:1).  They  were  to  live  blamelessly 
and/ irreproachably  before  the  world. 
Su^h  murmurings  and  disputings  would 
mar  their  love  toward  Christ  and  their 
brethren.  They  must  avoid  these  sins 
y^f  they  would  have  the  miiul  of  Christ . 

^  (vcr.  5). 

15.  The  aim  and  result  of  such  a 
course.  That  ye  may  be,  rather,  In 
order  that  ye  may  he,  according  to  the 
best  text,  that  ye  become  children  of 
God,  truly  and  fully  as  an  accomplished 
fact.  They  had  not  yet  attained  to 
complete  conformity  and  obedience. 
Blameless,  as  to  temper  and  conduct 
before  God  and  men,  and  harmless, 
gniletess,^  without  admixture  of  evil, 
that  is,  innocent,  pure,  as  to  their  in- 

AVard  condition  (Mutt.  10  ;  I6;    Uom.  I6  :  19). 


•2','A 


PHILIPPIAXS 


[Ch.  II. 


and  'harmless,  'the  sons  of  God.  with- 
out rebuke,  in  the  midst  of  a  croolied 
and    pervei-se    uation,    amoug    whom 

16  i-'ye  shine  as  lights  in  the  world  ;  hold- 
ing forth  the  word  of  life;  that  •>  I 
may  rejoice  in  the  day  of  Christ,  that 
i  I  have  not  ruu  in  vaiu,  neither  la- 
boured in  vain. 

17  Yea,  and  if  ''I  be  offered  upon  the 
saeriliee  'aud  service  of  your  faith,  ">  I 


blameless  and  simple,  children  of  God, 
unreproachaijle,  in  the  midst  of  a 
crooked  aud  perverse  generation, 
among  whom  ye  appear  as  heavenly 

16  lights  in  the  world  ;  holding  forth  the 
word  of  life  ;  for  a  ground  of  glorying 
to  me  at  the  day  of  Christ,  that  I  did 

17  not  run  in  vain,  or  labor  in  vain.  But 
even  if  1  am  poured  out  on  the  sacri- 
fice aud  ministry  of  your  faith,  I  re- 


e  Matt.  10:16.  /  Matt.  5  :  46  ;  Eph.  5  :  1.  jf  Matt.  5  :  14-16 ;  Eph.  5  :  8.  fc  2  Cor.  1  :  U. 

i  Gal.  2.2;  1  Thess.  3:5.  it  1  :  20 ;  2  Cor.  12  :  15 ;  2  Tim.  4  :  6.  I  Rom.  15  :  16. 

m  2  Cor.  7:4;  Col.  1  :  24. 


Such  would  be  indeed  sons,  or  more 
exactly,  chiklren  of  God,  as  proved 
l)y  tlieir  likeness  to  liini,  and  without 
rebuke,  or,  reproach.  Another  reading 
in  tlie  three  of  the  oldest  manuscripts 
is  ivUlwiit  bidiush  as  to  character.  In 
the  midst  of  a  cvoo\<.cA,  a  frouuird, 
ontwardlj'  wicked,  and  perverse, 
inwardly  corrupt  nation,  or  better, 
(jnierafion  (Reut.  32  :5;  Acts  2  :  40).  The 
conception  is  Hebraistic,  meaning  an 
ungodly  people.  Among  whom  ye 
shine,  ratlier,  t/e  appear,  as  li§^hts, 
or,  lHminarir.'<,  do  in  a  dark,  heathen 
world.  The  lieavenly  bodies  are  thus 
designated  in  Gen,  1  :  14,  16  (Septua- 
gint).  Christians  are  now  actually 
seen  in  the  world,  as  the  stars  in  the 
firmament  ai)i)ear  to  the  inhal)itants  of 

the  world.       (  <'"mi|..  Matt.  5  :  U,  le  ;    Kpl..  5:8.) 

16.  With  a  slight  change  in  the 
figure  the  luminaries  are  personified, 
and  the  Pliilippian  Christians  are  pre- 
sented asliglitbearers:  Holding  forth 
the  word  of  life,  living  and  pro- 
claiming the  gospel  which  brings  life 
and  immortality  to  light  (2  Tim.  1  :  lo). 
The  gospel  brings  spiritual  and  eternal 
life    to    the   believing  soul    (.roiiu6:68; 

Acts  5  :  20). 

The  result  thus  attained  on  their 
part  would  l»e,  that  I  may  rejoice, 

more  correctly,  for  a  ground  of  glory- 
ing lo  me  ( 1  :  ••!•!)  in,  or,  againxt,  the  day 
of  Christ,  at  his  second  coming,  wlien 
their  lives  and  labors  would  appear  in 
their  true  light  (2  cor.  i  :  u).  The  apos- 
tle reserves  iiis  glorying  till  the  revela- 
tions and  decisions  of  tiiat  day.  He 
looks  forwanl  to  glorious  results  in 
their  spiritual  progress  and  in  the  de- 
velopment of  their  Christian  activities 
and  labors.  Ivxplaining  still  further 
the  ground  of  his  glorying  the  apostle 
adds,  That  I  have  not,  rather,  tlial  I 


did  not,  run  in  vain,  neither  la- 
\  boured  in  vain,  a  figure,  common 
with  Paul,  denoting  agonizing,  earnest, 
and  unremitting  exertion.  He  hopttl 
that  the  Philippian  converts  would 
have  abundant  cause  of  glorying  by 
his  coming  to  them  again  (1  :  25,  26), 
and  he  is  sure  that  he  on  his  part  will 
at  the  spiritual  harvest  time  have  cause 
of  glorying  on  their  account, 

17.  The  apostle  turns  to  the  thought 
that  his  present  sulierings  might  re- 
sult in  martyrdom.  Yea,  and,  better, 
biif,  whatever  may  be  the  result  to  my- 
self of  my  severe  lal»ors  for  the  gospel, 
ereit  if  I  be  offered,  literally,  if  I  am 
hn'iig poured  out  (as  a  drink  otieringor 
libation)  upon  the  sacrifice  and 
service,  or,  minisfry,  of  your  faith. 
The  allusion  is  to  the  practice  of  pour- 
ing out  wine  in  the  holy  place  as  a 
drink-otfering  when  the  victim  was 
slain  for  sacrifice  (xum.  15:. 3-10 ;  28:7). 
The  figure  is  used  of  one  whose  blood 
is  shed  in  a  violent  death  for  the  cause 
of  God,  The  present  tense  represents 
the  act  as  in  x^rogress,  which  might  re- 
sult in  martyrdom.  The  Jews  poured 
their  libation  around  the  sacrifice  ;  the 
Greeks  and  Romans  directly  upon  the 
burning  sacrifice,  Paul  adopts  the 
latter  plirascology.  Very  probably  be- 
cause the  Piiilippians  were  familiar 
witii  the  Roman  custom  rather  than 
with  the  Jewish,  and  this  phraseology 
was  common  and  well  understood. 
Sacrifice  is  not  the  act  of  sacrificing, 
I  l)ut  the  thing  .sicrificed  (Rom.  12:  i;  hc». 
,  i.t  :  i.i).  The  thing  here  ."sacrificed  was 
I  your  faith  in  Christ.  The  service,  a 
I  religious  service,  especially  a  priestly 
1  service  at  a  sacrifice  ('-iik.-  1  :  2:!).  Com- 
pare the  use  of  tiie  verb  in  Rom,  15  : 
1(),  from  which  this  word  is  derived, 
I  Notice  that  sacrifice  and    service  are 


Ch.  IL] 


PHILIPPIAXS 


235 


18  joy,  and  rejoice  with  you  all.  For  the 
same  cause  also  do  ye  joy,  aud  rejoice 
with  me. 

As  to  sending  Timothy  and  EpapJiroditus. 

19  But  I  trust  in  the  Lord  Jesus  to  send 
"Timotheus  shortly  unto  you,  "that  I 
also  may  be  of  good  comfort,  when  I 

20  know  your  state.    For  I  have  no  man 


18  joice,  and  I  rejoice  with  j-ou  all.  And 
fo"  the  same  cause,  do  ye  also  rejoice, 
and  rejoice  with  me. 


19  But  J  hope  in  the  Lord  Jesus  shortly 
to  send  Timothy  to  you,  that  I  also 
mav  be  cheered,  when  I  know   your 

20  state.    For  I  have  no  one  like-minded, 


Jl  Rom.  16  :  21. 


o  1  Thess.  3:6-8. 


closely  united  and  alike  related  to  your 
faith.  Their  faith  resulted  in  a  living 
sacrifice  of  themselves  to  God  (Rom.  12  : 
1),  and  the  attending  service  or  minis- 
try of  prayers  and  worship.  The  Phil- 
ippians  were  the  ones  who  thus  offered 
their  faith  to  God  ;  and  Paul  conceives 
of  his  own  blood  being  poured  out  upon 
their  sacrifice  while  he  is  laboring  in 
their  behalf  His  blood  had  already 
been  shed  at  Philippi,  and  now  if  his 
imprisonment  at  Rome  resulted  in  his 
death,  his  blood  would  be  added  to  the 
Philippian  ofiering.  This  view  is  simi- 
lar to  the  interpretation  of  Lightfoot 
and  Vincent. 

The  more  common  interpretation  re- 
gards the  sacrifice  and  priestly  service 
as  two  distinct  ideas.  The  faith  of  the 
Philippians  is  the  former;  the  latter 
Paul  performs  himself.  According  to 
this  view  he  means :  Your  faith,  the  fruit 
of  my  ministry,  I  bring  to  the  altar  as  a 
sacrifice  to  God.  And  if,  as  a  part  of 
this  sacrifice,  my  own  blood  is  to  be 
poured  out  as  a  drink  ottering,  I  joy, 
and  rejoice,  etc.  This  is  a  l)eauti- 
ful  and  striking  use  of  this  figure  from 
.Jewish  imagery  and  is  worthy  of  seri- 
ous consideration.  But  the  other  view- 
seems  to  me  to  accord  better  with  the 
course  of  thought  from  ver.  12,  in  which 
the  Philippians  are  the  agents,  and 
corresponds  also  with  the  sacrifice  and 
service  of  Rom.  12  :  1. 

If  such  should  be  the  result,  "  I  joy," 
rather,  /  7rjoice,  personally  in  thus 
laying  down  my  life  for  Christ  and  the 
strengthening  of  your  faith,  and  re- 
joice with  you  all,  because  this  will 
result  in  promoting  your  salvation  and 
enable  you,  with  a  true  martyr  spirit, 
to  partake  the  more  of  my  joy.     (Comp. 

Eph.  3  :  13.) 

18.  He  emphasizes  the  thought  of  the 
last  clause  by  reiterating  it  in  a  slightly 
different  form.  For  the  same 
cause,   or,  for   the   same   reason    as 


above,  do  ye  joy,  or,  rejoice,  instead 
of  being  grieved  at  my  death,  for  it  will 
result  in  a  spiritual  blessing  to  you, 
and  rejoice  with  me,  since  it  will 
be  an  honor  thus  to  sutler  (aci.s5:-ii) 
and  a  gain  to  depart  and  be  with  Christ 

(1:28). 

19-24.  Hopes  to  send  Timothy 
to  them  and  to  come  himself, 

19.  But,  notwithstanding  a  possi- 
bility that  my  present  suflerings  may 
end  in  martyrdom,  I  trust,  better, 
/lope,  in  the  Lord  Jesus,  in  view  of 
my  relation  and  union  with  him,  to 
send     Timotheus     shortly    unto 

you.       (<'u    Timothy,  see    1:1.)       The   apOS- 

tle  regards  all  blessings  as  coming 
from  Christ,  and  his  hope  was  only 
within  the  sphere  of  his  relation  and 
union  with  Christ.  That  I  also,  as 
well  as  you,  may  be  of  good  com- 
fort, of  good  heart,  cheered,  when  I 
know,  and  by  knowing  your  affairs. 
Hearing  from  each  other  would  give 
mutual  joy. 

20.  The  object  of  sending  Timothy 
was  two-fold,  the  mutual  comfort  of 
Paul  and  the  Philippians  in  hearing 
concerning  each  other's  aflairs  and  the 
good  that  would  result  to  them  from 
Timothy's  visit.  For,  introduces  the 
reason  for  sending  him.  I  have  no 
man  likeminded  with  me,  or,  no 
one  of  like  spirit  with  him.  Which? 
With  whom  does  Paul  compare  Timo- 
thy? With  himself,  or  with  other  per- 
sons? The  form  of  the  phrase  in  the 
original  fovors  the  latter.  Paul  also 
appears  to  be  stating  why  he  sends 
Timothy  rather  than  any  one  else.  Yet 
ver.  22  and  24  rather  favor  the  former, 
for  Paul  would  send  Timothy  to  fill  his 
place  till  he  might  come  to  them,  and 
he  compares  him  with  himself  by  the 
relation  of  a  son  to  a  father.  The  word 
like-minded — literally,  equal  souled — is 
also  suggestive  of  Timothy's  harmoni- 
ous feelings  with  his  own  in  love  and 


236 


PHILIPPIANS 


[Ch.  II. 


likeminded,  who  will  naturally  care 

21  for  your  state:  for  all  Pseek  tlieir  own, 
nottlio  tilings  which  are  Jesus  Christ's. 

22  But  ye  know  tlie  proof  of  him,  4  that, 
as  a  son  with  the  fatiier,  he  hath  served 

2o  witii  me  iu  liie  gospel.  Him  therefore 
I  hope  to  send  presently,  so  soon  as  I 

2A  shall  see  how  it  will  go  with  me.  But 
fl  trust  in  the  Lord  that  1  also  myself 
shall  come  shortly. 


who  will  sincerely  care  for  your  state. 

21  For  all  seek  their  own,  not  the  things 

22  of  Jesus  Christ.  But  ye  know  his 
proved  character,  that,  as  a  child 
serves  a  father,  he  served  with  me  for 

23  the  gospel.  Him  therefore  I  hope  to 
send  immediately,  as  soon  as  I  shall 

24  see  how  it  will  go  with  me  ;  but  I  trust 
in  the  Lord  that  I  also  myself  shall  come 


p  Vor.  4. 


g  1  Cor.  4  :  17. 


1  :  25  ;  Phileni.  22. 


interest  for  the  Philippians.  But  the 
decision  of  this  question  is  not  so  im- 
portant, for  tiiis  characteristic  of  Timo- 
thy singk'd  Iiini  out  from  all  of  those 
who  were  with  Paul  at  that  time,  and 
also  marked  iiini  as  a  man  of  a  true 
Pauline  spirit.  Who  will  natu- 
rally, trn/t/,  in  a  fatherly  way,  with- 
out self-seeking,  care,  (((/:e  ((nxi'oHf< 
thought,  for  your  state.  He  would 
naturally  have  this  feeling,  as  he  was 
with  Paul  in  planting  their  church  (Acts 
K) :  .-i;  18  :  5).  He  aloue  of  all  who  were 
then  with  Paul  luid  the  same  genuine 
care  and   solicitude  for  them  as  Paul 

had.       (Conip.  ou  4  :  6.) 

21.  For,  to  state  a  sad  fact,  they 
all,  except  Timothy,  who  are  with  uie 
and  at  my  disposal  for  such  a  mission, 
seek  their  own,  their  own  ease  and 
safety,  or  have  their  own  selfish  prefer- 
ences, or  are  influenced  by  mercenary 
motives,  and  so  they  seek  not  the 
thin§^s  which  are  Jesus  Christ's. 
They  are  lacking  in  consecration  to 
Christ  and  his  work.  Hence  they  were 
not  fit  persons  for  Paul  to  send  in  his 
own  stead  to  Philippi.  Who  these  per- 
sons were  cannot  l)e  determined.  Cer- 
tainly not  Kpaphroditus,  their  own 
messenger,  whom  he  .sends  at  once  with 
high  commendation  (^^t.  25-30).  Luke, 
and  others  like-minded,  may  have  been 
ai)sent  and  engaged  in  labors  that  pre- 
vented their  going.  Detnas,  who  was 
at  Pionie  about  this  time  (foi-  *  ^  i*),  a>i<^ 
others  like  him  (2  Tim.  4  :  10),  may  have 
been  included  in  this  censure.  The  ex- 
hortation of  ver.  4  was  much  needed 
here.  "  In  the  great  commercial  center 
of  the  world,  '  the  demands  of  business  ' 
might  be  very  pressing.  Is  not  some- 
thing similar  to  what  the  apostle  here 
alludes  to  often  witnessed  now  in 
our  great  'metropolitan  churches'?" 
(B0I8K.) 

*Z'Z,  But,  in  regard  to  the  necessary 


qualifications,  know  ye  the  proof 
of  him,  his  approved  character.  They 
knew  him  personally  and  had  witnessed 
his  labors  with  Paul  (  acis  le  :  1-3  ;  17  :  u). 
That  as  a  son,  rather,  a  child,  a 
tender  word,  implying  the  tender  aflec- 
tion   subsisting  between  Timothy  and 

the  apostle.     (Comi).  1  Cor.  4  :  17  :    2  Tim.  1:2.) 

\>  ith  the  father,  he  hath  served 
with  me,  etc.  ]\Iore  exactly,  as  a 
child  serves  a  father,  he  served  with 
vie  for  the  advancement  of  the  gospel 
(1  5).  Paul  began  tlie  sentence  with 
the  thought,  "  Timothy  served  me  as  a 
child  serves  a  father,"  l)ut  bethinking 
himself  that  he  cannot  well  say,  "he 
served  me,"  since  they  were  botli  serv- 
ants of  Jesus  Christ  (i  :  i),  he  changes 
slightly  the  expression  and  says,  "he 
I  served  irith  me  for  the  gospel." 

23.  The  apostle  resumes  tlie  remarks 
of  ver.  19  to  make  further  statement. 
The  tliought,  however,  is  modified  by 
what  he  had  said  concerning  Timothj- 
in  the  intervening  verses.  Him 
therefore  I  hope  to  send  pres- 
ently, ((t  once,  so  soon  as,  or,  when, 
I  shall  see  how  it  will  go  with 
me,  when  I  perceive  the  results  of  my 
trial.  The  last  clause  is  a  good  para- 
phrase of  the  original,  u-hoi  I  perceive 
clearli/  the  things  ((roH)id  me,  what  issue 
my  aliairs  will  have.  A  crisis  in  Paul's 
afi'airs  .seems  near  at  hand  and  he  would 
send  Timothy  at  once  on  being  able  to 
make  a  definite  report  concerning  his 
own  fate,  and  especially  if  he  could 
make  him  the  bearer  of  good  tidings. 

24.  IJut,  though  I  hope  to  be  able 
to  send  Timothy,  I  trust  in  the  Lord, 
who  is  the  only  sjihere  and  ground  of 
my  confidence  {>w  tJ"  vor.  m)^  that  I 
also  myself  shall  come  shortly. 
The  word   rendered  shortly  has  an  idea 

of  quickness  (I.uko  U  :  21  :    le  :  6  :    John  11  : 

31).  I?ut  in  (Jal.  1  :  6  it  is  used  of  some 
considerable  interval  of  time.    It  occurs 


Ch.  II.] 


I'HILIPPIANS 


237 


25  Yet  I  supposed  it  necessary  to  send 
to  you  3  Epaphroditus,  my  brother,  and 
companion  in  labour,  and  tfellowsol- 
dier,   "but  your   messenger,   and  =^lie 

26  that  ministered  to  my  wants.  For  he 
longed  after  you  all,  and  was  full  of 
heaviness,  because  that  ye  had  heard 

27  that  he  had  been  sick.  For  indeed  he 
was  sick  nigh  unto  death  :  but  God  had 
mercy  on  him  ;  and  not  on  him  only, 


25  shortly.  Yet  I  supposed  it  necessary 
to  send  to  you  Epaphroditus,  my 
brother,  and  fellow- worker,  and  fellow- 
soldier,  but  your  messenger  and  minis- 

26  ter  to  my  needs.  For  he  was  longing 
after  you  all,  and  was  greatly  dis- 
tressed, because  ye  heard  that  lie  was 

27  sick.  For  indeed  he  was  sick  near 
to  death  ;  but  God  had  mercy  on  him, 
and  not  on  him  only,  but  on"  me  also. 


s  4  :  18. 


t  Philem.  2. 


u  2  Cor.  8  :  23. 


X  4  :  18 :  2  Cor.  11  :  9. 


in  1  Cor.  4  :  19,  where  the  language 
is  closely  parallel  with  this,  yet  it  was 
several  months  after  Paul's  writing 
thus  to  the  Corinthians  that  he  came  to 
them  (Acts  19  :  21;  20  :  1,  2).  The  luost 
natural  inference  here  is  that  this  was 
written  but  a  few  weeks  before  his 
expected  trial  and  release.  But  unex- 
pected delays  may  have  occurred.  So 
that  this  passage  is  not  decisive  in 
respect  to  the  time  of  his  writing  this 

letter.       (see  ou  Plnlem.  22.) 

25-30,  Sends  b.\ck  Epaphrodi- 
tus WITH  COMMENDATION.  He  seems 
to  have  been  the  bearer  of  this  Epistle. 

25.  Yet,  notwithstanding  that  I 
hope  to  send  Tiiiiothj'-  soon  and  to 
come  myself,  I  supposed,  thought 
or  judged,  it  necessary  to  send  to 
you  Epaphroditus.  The  name  means 
charming.  We  know  nothing  of  him 
except  what  is  said  in  this  Epistle.  He 
was  the  bearer  of  the  special  gift  from 
the  Philippians  to  Paul  (i :  is  j.  His  field 
of  labor  appears  to  have  been  in  Mace- 
donia. The  name  Epaphras  may  pos- 
sibly be  a  contraction  of  his  name,  but 
it  is  not  likely  that  the  two  persons 
thus  designated  were  the  same,  since 
Epaphras  had  his  field  of  labor  in 
Phrygia  and  Asia  ^Minor  (coi.  i  :  7 ;  4  : 
12).  Paul  speaks  of  a  three- fold  rela- 
tion of  Epaphroditus  to  himself.  My 
brother  as  a  Christian,  and  com- 
panion in  labour,  felloiv-worker  in 
Christ's  cause,  and  fellow-soldier, 
in  struggles  and  conflicts  with  adver- 
saries. .  He  must  at  some  time  have 
labored  earnestly  and  courageously 
wuth  Paul ;  very  probably  at  Philippi 
and  perhaps  also  at  Rome  since  his  re- 
cent arrival  there.  But  your  mes- 
senger, or,  apostle,  one  sent  and  dele- 
gated by  you  to  bring  the  gift  to  me 
(2Cor.  8  23),  aud  hc  that  minis- 
tered, etc. ;  the  two-fold  relation  of 
Epaphroditus  to  the  Philippians.    The 


clause  is  better  rendered  :  Your  messen- 
ger and  minister  to  my  needs.  3Iinis- 
ter,  like  its  kindred  word  in  ver.  17  and 
30,  has  an   idea  of  a  public  religious 

service.       (Comp.    Rom.  15  :  27  ;    2    Cor.  9  :  12.) 

26.  Why  it  seemed  "necessary" 
for  Epaphroditus  to  return  to  the 
Philippians,  because  of  his  longing  for 
them  aud  their  anxiety  and  love  for 
him.  For  he  longed  after  you 
all.  For  really  he  was  longing  after, 
homesick  for,  you  all,  and  was  full 
of  heaviness,  distressed.  According 
to  one  derivation  of  the  last  verb,  he 
was  distressed  like  one  without  country 
or  home.  But  according  to  a  deriva- 
tion adopted  by  Lightfoot,  he  was  sore 
troubled  from  a  restless,  distracted  state 
connected  with  a  sensitive,  tender  na- 
ture. The  derivation  is  uncertain.  The 
word  is  used  of  our  Lord's  anguish  in 

the    garden      (Matt.    26    :    37;     M.ark    14   :    33). 

The  reason  of  this  longing  and  anguish  : 
because  that  ye  had  heard  that 
he  had  been  sick.  Whetlier  this  sick- 
ness was  connected  with  his  journey  to 
Rome,  or  as  a  consequence  of  it,  or 
connected  with  labors  after  he  arrived 
at  Rome,  is  not  told  us.  See  further  on 
ver.  30.  How  he  knew  that  they  had 
heard  of  his  sickness  is  also  unknown  ; 
but  communication  between  Rome  and 
the  commercial  cities  of  Macedonia 
was  frequent,  and  authentic  reports 
would  easily  reach  them  by  persons  or 
letters. 

27.  Epaphroditus  would  have  kept 
this  news  from  his  Philippian  brethren, 
but  they  had  heard  it,  and  the  report  ap^ 
pears  to  have  really  understated  the  case, 
For  indeed  it  was  a  fact  that  he  had 
been  seriously  sick  nigh  unto  death, 
in  a  way  almost  resembling  death,  it 
seemed  that  he  would  die.  But  God 
had  mercy  on  him,  in  raising  him 
up  from  his  sickness.  To  die  is  indeed 
gain,  but  Paul  was  viewing  the  human, 


238 


PHILIPPIANS 


[Ch.  II. 


but  on  me  also,  ?  lest  I  should  have 

28  sorrow  upon  sorrow.  I  sent  him  there- 
fore the  more  carefully,  that,  when  ye 
see  him  again,   ye  may  rejoice,   and 

29  that  I  may  be  the  less  .sorrowful.  »  Re- 
ceive him  therefore  in  the  Lord  with 
all  giadne.ss  ;  and  »  hold  such  in  repu- 

30  tation  :  because  for  the  work  of  Christ 
he  was  nigh  unto  death,  not  regarding 


that  I  might  not  have  sorrow  on  sor- 

28  row.  I  sent  him  therefore  with  the 
more  haste,  that  seeing  him  again  ye 
may  rejoice,  and  that  I  may  be  le'ss 

29  sorrowful.  Keceive  him  therefore  in 
the  Lord  with  all  joy,  and  hold  such  in 

30  lionor  ;  because  for  the  work  of  Chri.st 
he  came  near  to  death,  hazarding  his 
life,    that   he    might    complete   what 


y  Isa.  27  :  8. 


z  Matt.  10  :  40,  41. 


1  Thess.  5  :  12 ;  1  Tim.  5  :  17. 


earthly  side.     Naturally,  what  will  not  ' 
a  uian  give  for  his  lifel     Besides  Epa-  ' 
phrbditus  was  raised  up  to  usefulness 
and  to  a  consequent  greater  lieavenly 
reward,  and   for  the   comfort  and  up- 
building of  the  Pliilippians.     An  act  of 
God's  mercy  ou  me  also,  since  death  j 
Avould  have  bereaved  me  of  a  loving,  I 
generous,  and  helpful  friend.     Lest  I 
should   have   sorrow   upon    sor- 
row,  sad   bereavement   added   to  the 
sorrow    attending    my    imprisonment, 
being  separated    from    luy  work   and 
from  bretliren,  and  also  misjudged,  en- 
vied, and  opposed  by  some  who  ought 
to  have  sympathized  with  me  (i  =  i5.  ifi). 

"Another   thing   worth   noting  just  | 
here  is,  that  though  there  was  such  a  ; 
thing  as  the  ministry  of  a  sudden  and 
miraculous  healing  in  the  early  church, 
that  ministry  was  not   at   man's  con-  j 
stant  beck  and  call.     It  was  something 
special   and   peculiar,  and   only   occa- 
sionally conferred.  It  isa  fair  question, 
if  Paul  could  at  any  time  miraculously 
heal  a  sick  man,  why,  instead  of  bend- 
ing   in    such   sorrowful    anxiety   over 
Epaphroditus,  did   he  not  by  a  word 
Ileal   him?    The   plain   answer  is,   he 
could  not.   That  ability  was  only  given  | 
now  and  then  for  some  great  special 
purpose.     There  has  been  much  talk  ■ 
among  religious  circles  lately  al)Out  a 
miraculous    healing    of   the    sick    by  ; 
prayer  only.     I  am  not  going  to  deny 
the  possibility.    I  am  only  going  to  say 
tliat,  even  in  the  early  church,  it  was 
at   best   unusual,  and  in  tlie,  at  least,  ' 
apparent  cessation  of  miraoulous  power 
in  the  church  to-day,  it  is  likely  to  be 
still  more  unusual.  .  .  To  tlirow  away 
means  is   to  throw   away   one  of   the 
links    in    God's  chain"   (Dr.   Hoyt, 
"Gleams  from  Paul's  Prison,"  p.  222. 

223).        (S'-e  ou  1   Tim.  5  :  23.) 

28.    I    sent    him    therefore,    in 

view  of  what   I  have  said  (^ir.  20.  27), 
the  more  carefully,  rather,  with  the  , 


more  haste  than  I  would  have  done  had 
you  not  been  made  anxious  by  luaring 
of  liis  sickness.  Mhen  ye  see  him 
again  ye  may  rejoice,  or,  when  ye 
see  him  ye  may  rejoice  afjm)i.  The  lat- 
ter rendering  is  the  more  exact,  yet  the 
former  and  common  rendering  is  allow- 
able and  seems  tlie  more  natural.  But 
in  either  case  they  would  botli  see  him 
again,  and  rejoice  again,  regain  their 
joy,  which  had  been  marred  by  the  re- 
port of  Epaphroditus'  illness.  And 
that  I  may  be  the  less  sorrowful, 
on  account  of  your  joy.  A  beautiful 
touch  in  his  expression  in  blending  liis 
own  sympatliies  with  theirs.  He  does 
not  say.  "1  rejoice,"  for  in  his  present 
situation  he  would  not  be  entirely  freed 
from  sorrow,  and  the  return  of  Epaphro- 
ditus would  be  a  new  separation  for 
himself,  but  that  return  would  afford  re- 
joicing to  the  Philippians  and  thereby 
lessen  his  sorrow. 

29.  Such  l)eing  the  case,  Receive 
him  therefore  in  the  Lord,  as  a 
Christian  and  in  a  Christian  spirit, 
Avith  all  gladness,  witliout  any  mix- 
ture of  your  former  anxiety  and  sorrow. 
And  hold  such,  as  he  proves  himself 
to  be,  in  reputation,  better,  i)i  honor, 
in  high  esteem.  There  is  no  need  of 
supposing  that  internal  friction  among 
the  Pliilijjpians  had  made  liim  unac- 
ceptable to  .some.  Indeed,  tlnir  joy 
over  his  recovery  from  sickness  and 
his  return  (ver.  28)  seems  to  forbid  such 
a  supposition. 

30.  Paul  enforces  the  preceding  ex- 
hortation in  respect  to  Epaphroditus. 
Because  for  the  work  of  Christ, 
in  acting  as  tlie  delegate  of  the  Philij.- 
pian  church,  bearing  their  gift  and  per- 
forming the  service  assigned  him  in 
ministering  to  the  apo.stle.  He  Avas 
nigh,  or,  he  came  nigh,  unto  death, 
not  regarding  his  life,  according  to 
the  l)est  text,  hazarding  his  life.  There 
is  an  idea  of  venturesomeness,  or  reck- 


Oh. IL] 


PHILIPPIANS 


239 


his  life,  ^  to  supply  your  lack  of  service 
toward  me. 


things  were  lacking  in  your  ministry 
to  me. 


4  :  10,  18  ;  1  Cor. 


17. 


lessness  in  the  expression.  With  a 
kind  of  rashness  he  risked  his  life. 
(comp.  Rom.  16  :  4. )  Paul  most  genei'ously 
recognizes  the  self-denying  services  of 
Epaphroditus  in  his  behalf.  To  sup- 
ply your  lack  of  service  toward 
me,  better,  that  he  might  supply  what 
was  lacking  on  your  part  of  the  minis- 
tration to  me — what  you  from  your  dis- 
tance could  not  perform.  There  is 
surely  no  censure  implied,  but  much  to 
the  contrary.  (Comp.  i  ■.  10-19. )  In  send- 
ing their  gifts,  there  were  many  per- 
sonal services  which  were  needed  to  l)e 
performed,  and  in  doing  these  Epaph- 
roditus had  risked  his  life  and  over- 
taxed himself.  The  risk  which  brought 
upon  himself  severe  sickness,  may  have 
been  in  the  exposure  and  fatigue  inci- 
dent to  traveling  in  haste,  as  well  as  in 
doing  those  things  which  the  Philip- 
piaus  would  naturally  have  done  if 
they  had  been  present.  All  this  per- 
tained to  the  fulfilling  of  his  commis- 
sion from  the  Philippians  in  the  minis- 
tration of  their  gifts.  The  word  minis- 
tration, or,  ministry,  as  in  ver.  17,  has 
the  idea  of  a  sacred,  religious  offering. 
Their  gift  was  a  sacred  service,  a  re- 
ligious ministration  of  love.  Epaphro- 
ditus as  their  delegate  undertook  it  for 
them  in  his  own  person.  In  the  dan- 
gers he  encountered,  the  difficulties  he 
overcame  and  in  faithfully  and  de- 
votedly carrying  out  this  ministry  as  a 
sacred  act  and  a  religious  duty,  he 
made  himself  sick  unto  death.  In  these 
words  of  the  apostle  we  have  a  remark- 
able union  of  gratitude,  love,  and  sym- 
pathy both  for  Epaphroditus  and  the 
Philippians. 

Practical  Remarks. 
1.  Let  the  peace  and  unity  of  the  church 
be  our  prayerful  and  earnest  aim.  Scarce- 
ly anything  is  more  insisted  on  in  the  New 
Testament  than  harmony  among  Chris- 
tians (ver.  1,  2  ;  John  17  :  21-23  ;  2  Cor.  1,3  : 
11 ;  1  Peter  3  :  8).  "  A  churcli  is  the  ideal 
brotherhood  and  sisterhood.  It  is  to  be 
organized  into  oneness.  .  .  Factions  are 
not  to  disturb  it ;  cliques  are  not  to  split 
it ;  rivalries  are  not  to  rend  it ;  social  dis- 


tinctions imported  from  the  outside  world 
are  not  to  divide  it ;  .  .  captious  criticisms 
of  member  upon  member  are  not  to  wound 
it;  gossiping,  slanderous  tongues  are  not 
to  slash  and  cut  amidst  it ;  but  with  sweet 
and  kind  recognitions  by  all  of  the  vari- 
ous ministries  of  each,  .  .  the  whole  body 
is  to  share  a  common  life  and  push  with 
marshaled  energies  toward  a  common 
purpose,  and  compel  a  little  of  the  music 
of  heaven's  harmony  amid  the  jangling 
and  jarring  of  this  present  evil  world" 
(HoYT,  "  Gleams  from  Paul's  Prison,"  p. 
103). 

2.  Our  aim  in  Christian  work  should 
not  be  to  outstrip  others,  but  to  maintain 
the  truth,  glorify  God,  and  lovingly  help 
others  in  the  way  of  holiness  (ver.  3 ;  2 
Cor.  9:2-4). 

3.  A  feeling  that  others  are  better  than 
ourselves  is  characteristic  of  true  hu- 
mility. We  should  not  be  eager  for  prom- 
inent positions  in  the  church  ;  but  rather 
desirous  of  occupying  our  own  place  and 
doing  the  work  which  God  has  given  us 
to  do,  however  humble  it  may  be  (ver.  3  ; 
1  Peter  5  :  5,  6). 

4.  We  should  feel  that  the  interests  of 
our  brethren  in  the  church  are  in  a  cer- 
tain sense  our  own  ;  yet  not  as  busy- 
bodies,  nor  as  intruders  into  other  men's 
matters,  nor  as  fault-finders,  nor  as  gos- 
sipers,  but  as  exercising  great  delicacy, 
kindness,  and  sympathy,  and  strictly  re- 
cognizing the  rights  of  others  in  their 
own  private  matters  (ver.  4 :  2  Thess.  3  : 
n  ;  1  Tim.  5  :  13  ;  1  Cor.  13  :  5,  6). 

5.  Having  the  mind  of  Ciirist,  as  far  as 
possible  live  a  life  of  humility  and  self- 
sacrificing  love  (ver.  5  ;  Col.  3  :  12-15). 

6.  The  Deity  of  Christ  is  a  plain  doc- 
trine of  Scripture  and  fundamental  in 
Christian  faith  (ver.  6  ;  John  1:1;  6  : 
69). 

7.  The  Son  of  God  in  the  incarnation 
became  God-man,  with  a  single  personal- 
ity and  Avill.  In  emptying  himself  he 
voluntarily  abandoned  his  divine  glory 
and  his  equality  with  the  Father  for  the 
state  and  condition  of  man,  as  a  servant 


240 


PHILIPPIANS 


[Ch.  II. 


of  God  (ver.  7  ;  John  1  :  14  ;  17  :  5  ;  2  Cor. 
8:9). 

8.  The  humiliation  of  Christ  begun  in 
this  divine  emptying  and  in  the  assuming 
of  the  tinite  conditions  of  human  exist- 
ence. Being  thus  identified  with  the 
human  race  his  humiliation  continued  in 
a  descending  scale,  suffering  even  unto 
death  upon  the  cross  the  penal  conse- 
quences of  its  guilt  (ver.  7,  8 ;  2  Cor.  5  : 
21  ;  Luke  24  :  26 ;  John  12  :  27). 

9.  Christ  by  his  example  teaches  us  that 
obedience  to  God  is  to  be  preferred  even 
to  life  itself  (ver.  8;  Heb.  5  :  8,  9;  2  Cor. 
10:5). 

10.  The  incarnate  Son  of  God,  the  God- 
man,  in  his  two-fold  nature,  is  exalted  to 
infinite  dignity,  as  a  Saviour,  Judge,  and 
Communicator  between  God  and  men 
(ver.  9,  10 ;  Col.  1  :  18  ;  Acts  17  :  31). 

11.  Both  the  humiliation  and  exaltation 
of  the  divine-human  Christ  were  neces- 
sary for  our  salvation  (ver.  7-10;  Luke 
24  :  26  ;  Tim.  1  :  15  ;  John  14  :  3  ;  1  Cor. 
15:20). 

12.  The  exalted  Christ  is  head  of  the 
church,  the  supreme  object  of  worship, 
and  is  to  receive  the  homage,  voluntary 
or  enforced,  of  every  creature  (ver.  10, 
11 ;  Matt.  25  :  31-33  ;  l"john  5  :  13, 14  ;  Eph. 
1  :  21-23). 

13.  ('hrist  as  God-man  Avas  emphatically 
Immanuel,  God  with  us,  and  the  mediator 
needed  by  a  sinful  race  (ver.  6-10  ;  ISfett. 
1  :  23  ;  1  Tim.  2:5;  Heb.  2  :  16-18). 

14.  The  two-fold  nature  of  Christ,  as 
God-man,  is  as  needful  for  our  complete 
salvation  in  his  exaltation  as  it  was  in  his 
humiliation  (ver.  9,  10;  1  Cor.  15  :  17,  25, 
26  ;  Heb.  12  :  22-24  ;  1  Thess.  2  :  19  ;  Eph. 
3  :  16-19). 

15.  In  working  out  our  salvation  both 
divine  and  human  agency  is  necessarily 
united,  and  divine  sovereignty  harmonizes 
with  human  accountability  (ver.  12,  13; 
1  Peter  1  :  10). 

16.  God  helps  believers  in  their  en- 
deavors to  imitate  Christ  (ver.  12,  13  ;  2 
The.ss.  1  :  11,  12). 

17.  The  gospel  gives  no  sanctirm  to 
monastic  life  (ver.  15  :  Matt.  5  :  14,  16). 

IS.  It  is  the  duty  of  Cliristians  t<i  sus- 
tain and  extend  the  knowledge  of  the 
gospel  in  the  world.    They  are  to  do  this 


by  example,   by  word,  defending  truth 
and  rebuking  sin,  and  sending  the  gospel 
J  to  those  who  have  it  not  (ver.  15,  16;  Isa. 
43:  10;  Acts  1  :  8). 

19.  We  should  be  ready  to  die  for  Christ's 
cause,  and  even  to  rejoice  thas  to  .suffer, 
if  it  is  God's  will  (ver.  17,  18;  Matt.  5  :  11, 
12). 

20.  A  minister's  usefulness  is  seen  not 
merely  in  the  number  of  conversions  re- 
sulting from  his  ministry,  but  also  in  the 
holy  lives  of  his  people  (ver.  17,  18;  3 
John  4). 

21.  Paul  in  this  Epistle  supplements  and 
confirms  the  narrative  of  the  Acts  regard- 
ing himself  and  Timothy  at  Philippi  (ver. 
19-22  ;  Acts  16  :  1-4  ;  17  :  14  ;  20  :  4). 

22.  Men  are  naturally  selfish.  They  do 
not  love  God.  Christians  should  have  an 
unselfish  love.  They  should  engage  in  no 
pursuit  which  ignores  Christ's  cause  or 
will  or  glory  (ver.  19-22 ;  2  Tim.  4  :  16  ; 
1  Cor.  10:31). 

23.  A  supreme  devotion  to  Christ  and  to 
the  welfare  of  the  church  is  necessary  to 
the  true  success  of  the  pastor  (ver.  19-24  ; 
Acts  20  :  26-31  ;  1  Tim.  4  :  1:3-16). 

24.  In  Epaphroditus  we  see  the  union  of 
opposite  virtues ;  the  finest  delicacy  of  a 
loving,  sensitive  nature,  and  a  manly 
courage,  but  both  consecrated  to  Christ 
and  the  church  (ver.  25,  26). 

25.  In  him  also  we  have  an  example  for 
a  Christian  on  a  missionary  errand.  He 
takes  a  long  and  dangerous  journey,  and 
ministers  with  untiring  devotion  to  the 
apostle,  and  performs  his  mission  with 
the  utmost  faithfulness,  even  to  the  haz- 
arding of  his  life  (ver.  27,  30). 

26.  In  him  also  we  have  an  example  for 
a  Christian  away  from  home;  devoting 
ourselves  to  Christ's  cause  and  doing  good 
as  we  have  opportunity.  Thus  traveling 
and  visiting  will  not  injure  our  personal 
piety,  nor  prove  an  injury  to  the  cause  of 
religion  (ver.  2.">-:)0). 

27.  Epaphroditus  appears  to  have  re- 
covered from  his  .severe  illness  in  a  natural 
way.  There  was  no  occasion  for  a  miracle. 
Apostles  would  not  work  miracles  in  their 
own  power  or  at  their  own  pleasure. 
These  were  wrought  under  the  divine 
direction,  and  as  a  proof  of  the  divine 
authority  of  God's  messengers.    See  Mat- 


Ch.  III.] 


PHILIPPIAKS 


241 


Cautions  against  false  teachers.     Cultivate    \ 
every  Christian  grace. 

3  FINALLY,  my  brethren,  <=  rejoice  in 
the  Lord.  <iTo  write  the  same  things 
to  you,  to  me  indeed  is  not  grievous, 
but  for  you  it  is  safe. 


3  FINALLY,  my  brethren,  rejoice  in  the 
Lord.  To  write  the  same  things  to 
you,  to  me  is  not  irksome,  and  for  you 
it  is  safe. 


4  :  -t ;  1  Thess.  5  :  16 ;  1  Peter  1  :  6-8. 


d  2  Peter  1 :  12-15. 


thew,  note  at  beginning  of  chap.  8  (ver. 
27-30). 

28.  Restoration  to  health  comes  through 
God's  mercy.  It  becomes  us  to  express  to 
him  our  gratitude,  and  to  pray  for  the 
recovery  of  those  who  are  sick  (ver.  2.5-30 ; 
James  5  :  14, 15). 

CHAPTER  III. 

Nearing  the  end  of  his  Epistle,  the 
apostle  exhorts  the  Philippians  to  ex- 
ercise Christian  joy  (^^r.  i),  and  warns 
them  against  Judaizing  teachers  (ver.  2, 
3),  Though  he  formerly  had  the  strong- 
est reasons  for  adhering  to  Judaism  (ver. 
*-6),  he  had  renounced  all  of  its  sup- 
posed advantages  for  Christ  and  the 
righteousness  by  the  law  for  the  right- 
eousness through  faith  in  Christ  (ver.  7- 
H) ;  and  while  not  yet  having  attained 
perfection,  he  was  earnestly  striving 
after  it  (ver.  12-u),  and  he  wishes  his 
Philippian  brethren  to  unite  with  him 
in  so  doing  (ver.  15-17).  He  earnestly  ex- 
horts them  to  imitate  his  example  and 
to  avoid  the  selfish  and  sensual  indul- 
gences of  false  Christians  (ver.  i"-i9), 
and  to  look  for  the  consummation  of 
their  heavenly  citizenship  in  the  com- 
ing of  the  Saviour,  who  will  transform 
their  mortal  bodies  into  the  likeness  of 
his  own  glorified  body  (ver.  20,21). 

1-6.  Exhortation  to  Christian 
joy  and  against  false  teachers. 
Enforced  by  his  own  example. 

1.  Finally.  Paul  in  his  own  mind 
is  nearing  the  end  of  his  letter,  and  he 
uses  this  word,  finally,  as  to  what  re- 
mains,  as  a  transition  to  some  other 
matters  which  he  washes  to  enforce. 
Compare  a  similar  case  in  1  Thess.  4 : 1, 
followed,  as  here,  by  two  chapters  of 
admonitions  and  instructions.  Having 
finished  the  leading  and  business  part 
of  his  letter,  it  only  remained  to  add 
some  closing  admonitions.  If  his  fa- 
therly interest  in  them  led  him  to  extend 
these  admonitions  it  would  be  nothing 
unnatural.    There  is  nothing  here  that 


warrants  the  conclusion,  adopted  by 
many,  that  Paul  was  about  to  close  the 
Epistle,  but  was  delayed  in  so  doing, 
and  that  fresh  reports  regarding  Juda- 
izing adversaries  led  him  to  add  to  his 
letter  what  he  had  not  originally  in- 
tended. He  puts  into  a  single  clause 
one  comprehensive  and  far-reaching 
exhortation.  Rejoice  in  the  Lord, 
let  your  joy  be  in  union  with  Christ. 
This  joy  implies  a  trustful,  hopeful, 
and  exultant  spirit,  a  joy  connected 
alike  with  humility  and  with  exalta- 
tion. The  Christian  may  well  exercise 
this- joy  in  his  spiritual  union  with 
Christ,  for  in  him  he  is  assured  of  final 
victory.  Well  may  joy  in  the  Lord  be 
the  keynote  of  this  Epistle  (1  :  *,  is,  25  ,- 

2  :  17,  18  ;    4:1,  4,  10). 

To  write  the  same  things.  This 
has  given  expositors  much  difficulty. 
Some  w^ould  refer  the  same  things  ito 
previous  oral  instructions  or  to  some 
lost  Epistle,  others  to  what  directly 
precedes,  still  others  to  what  follows. 
Possibly  this  cannot  be  settled  with 
certainty.  There  may,  however,  be 
some  truth  in  each  'of  these  supposi- 
tions. To  me  it  seems  to  have  refer- 
ence to  all  that  in  the  apostle's  mind 
was  involved  in  the  comprehensive  and 
far-reaching  exhortation,  "  Rejoice  in 
the  Lord."  If  they  truly  carried  out 
this  injunction,  they  would  be  not  only 
united  in  Christ,  but  also  in  unity 
among  themselves ;  they  would  become 
likeminded  with  Paul,  and  be  unin- 
jured by  Judaizing  teachers  or  by 
sensual  Gentile  leaders.  This  he  had 
doubtless  said  substantially,  and  per- 
haps by  letter,  in  the  past.  TJiis  he  had 
really  written  and  was  about  to  write 
in  this  letter.  To  repeat  this  exhorta- 
tion, Paul  would  say,  to  me  ...  is 
not  grievous,  or,  irksome.  I  am  not 
reluctant  to  do  it,  but  for  you  it  is 
safe,  it  is  something  to  he  relied  upon 
against  the  dangers  to  which  you  are 
exposed,  and  suited,  to  confirm  you  in 
the  truth  against  false  doctrines. 


242 


PHILIPPIANS 


[Ch.  III. 


2  e  Beware  of  dogs,   beware  of  ^evil 

3  workers,  i;  beware  of  the  concision.  For 
we  are  i'  the  eireuuicision,  >  which  wor- 
siiip  God  in  the  spirit,  and  "rejoice  in 
Christ  Jesus,  and  have  no  confidence 
in  the  ticsh. 

4  Tliough '  I  misht  also  have  confidence 
in  the  Hesh.   If  any  other  man  thiuketh 


2  Beware  of  the  dogs,  beware  of  the 
evil  workers,  J^eware  of  the  concision. 

3  For  we  are  the  circumcision,  wlio  wor- 
ship* by  the  Spirit  of  God,  and  glory  in 
Christ  Jesus,  and  have  no  trust  in 'tlie 

4  flesh  :  though  I  might  trust  in  the  flesh 
also;  if  any  other  thinks  to  trust  in 


e  Matt.  7  :  15;  Gal.  5  :  15. 
h  Deut.  10:  16;  Kom.  4:  11,  12. 


/2  Cor.  11  :  13  ;  2  Peter  2  :  18-20.  g  Rom.  2  :  28  ;  Gal.  5  :  3. 

i  John  4  :  24  ;  Rom.  7:6.  k  Ver.  7-9 ;  Gal.  6  :  14.         12  Cor.  11  :  18-22 


3.  Beware  of  dogs,  look  oat  for 
the  dogs,  descriptive  of  a  well-known 
class.  The  dog  was  an  unclean  animal, 
according  to  the  Mosaic  law,  and  a 
term  of  contempt  with  both  Jews  and 
Gentiles  (-'oh  to  :  i ;  2  Kings  8  :  13).  The 
Jews  applied  the  term  to  Gentiles  (Matt. 
15:26,27).  The  Mohauimedaus  to  this 
day  apply  it  to  Christians,  The  promi- 
nent idea  here  is  impurity,  with  per- 
haps the  added  idea  of  insolence,  de- 
scriptive of  certain  leaders  and  false 
teachers,  who  were  strangers  to  holi- 
ness, though  they  might  pride  them- 
selves on  being  Jews.  Beware,  re- 
peated for  emphasis.  Look  out  for 
the  evil  workers,  bad  leaders  and 
teachers,  who  were  working  evil ;  base 
hirefi)igs,  working  for  selfish  ends.  So 
the  Judaizing  teachers  are  styled  "de- 
ceitful workers  "  in  2  Cor.  11  :  13. 
Working  not  with  pure  motives,  active 
as  proselytes.  (Comp.  i  :  n.)  Possibly 
there  is  a  play  on  the  word  "  worker," 
implying  that  they  were  teaching  sal- 
vation by  works  and  opposing  justifica- 
tion by  fiiith.  Again  the  emphatic  Be- 
Avare,  look  out  for  the  concision, 
the  mutilators.  I  do  not  call  them  the 
circumcision,  "for  we  are  the  circum- 
cision" (next  verse).  The  Avord  ren- 
dered condnion  means  a  cutting  off,  an 
amputation,  or,  mutilation,  a  reproach- 
ful term  applied  to  those  who  demanded 
the  continuance  of  circumcision  as  a 
saving  ordinance,  and  who  prided  them- 
selves upon  that  which  was  merely 
outward  in  the  flesh.  They  were  but 
physical  mutilators  of  themselves,  des- 
titute of  true  faith  and  obedience.  (Comp. 
Gal.  5  :  12 :  6 :  12-14.)  The  reference  is  evi- 
dently to  Judaizing  Christians,  Evil 
ivorkers  seems  to  refer  to  the  active, 
selfish,  and  proselyting  side  of  the  same 
cla.ss  (2  Cor.  11  :  13).  As thcsc  two  plirases 
appear  to  have  this  reference,  the  third 
appellation  as  dogs  raost  naturally  ap- 
plies to  the  same  as  vile  and  opposed  to 


that  which  is  holy  and  true.  Every- 
wiiere  Paul  had  been  followed  by  Jew- 
ish opposition,  and  it  is  not  likely  that 
Pliilippi  had  been  overlooked. 

These  exhortations  fit  well  with  the 
preceding,  "Rejoice  in  the  Lord." 
The  joy  of  the  Lord  was  their  strength 
(xeh.  8  :  10).  It  would  enable  them  to 
beware  of  these  opposers ;  and  in  guard- 
ing against  them  they  would  continue 
in  this  joy. 

3.  To  substantiate  what  he  has  just 
said.  For  we,  not  "the  concision," 
are  the  circumcision,  we  are  of  the 
true  spiritual  circumcision  which  is  of 
the  heart  (Rom.  2  :  29 ;  Coi.  2  :  11).  Which 
worship  God  in  the  spirit,  rather, 
according  to  tlie  best  text,  vho  serve 
(Rom.  1:9),  or,  icorship  by  the  Spirit  of 
God,  under  the  impulse  and  guidance 

of  the  Holy  Spirit  (Rom.  8  :  9  ;    1  Cor.  3  :  16  ; 

2  Cor.  3  :  3).  And  rcjoicc,  better,  g'Zor?/, 
in  Christ  Jesus,  not  in  ourselves  or 
our  works  (oai.  e  :  12-14),  but  in  Christ 
!  Jesus,  through  whom  alone  is  right- 
I  eousness,  and  have  no  confidence 
in  the  flesh,  in  things  pertaining  to 
the  body  only,  such  as  circumcision, 
racial  descent,  and  outward  observance 
of  the  law.  Thus  we,  not  they,  the  Ju- 
daizers,  have  the  marks  of  tlie  truly 
circumcised ;  we,  not  they,  are  the  ad- 
vocates of  the  true  circumcision. 

4,  Paul  illustrates  the  statement  that 
true  Christians  have  no  confidence  in 
the  flesh  by  his  own  case.  Though  I 
might  also  have  confidence  in 
the  flesh.  In  the  original  a  blending 
of  two  constructions  makes  the  expres- 
sion emphatic,  showing  that  he  had  all 
that  the  Judaizers  possessed,  which, 
however,  he  did  not  use.  Literally, 
Though  I  having  a  confidence  also  in 
the  flexh,  that  is,  though  I  have  a  ground 
of  confidence  in  the  flesh,  which  I 
might  use  as  well  as  they.  For  the 
moment  Paul  puts  himself  on  the  same 
ground   as  the  Judaizers.     As  far  as 


Ch.  III.] 


PHILIPPIANS 


243 


that  he  hath  whereof  he  might  trust  in 

5  the  flesh,  I  more:  "circumcised  the 
eighth  day,  of  the  stock  of  Israel,  "^of 
the  tribe  of  Benjamin,  an  Hebrew  of 
the  Hebrews  ;  as  touching  the  law,  ^a 

6  Pharisee ;  concerning  zeal,  p  persecut- 
ing the  church ;  i  touching  the  right- 


5  the  flesh,  I  more;  circumcised  the 
eighth  day,  of  the  race  of  Israel,  of 
the  tribe  of  Benjamin,  a  Hebrew  of 
Hebrews  ;  as  to  the  law,  a  Pharisee ; 

6  as  to  zeal,  persecuting  the  church ;  as 
to  the  righteousness  which  is  in  the 


m  Gen.  17  :  12.  n  Rom.  11  :  1.  o  Acts  23  :  6  ;  26  :  4,  5. 

q  Rom.  10  :  5  ;  Luke  1  :  6. 


p  See  refs.  Acts  8  :  3. 


outward  descent  and  observances  were  i 
concerned  he  could  claim  all  that  they  ' 
claimed.     "Having,   but    not    using"! 
(  Bkng^el).     I  f  a  11  y  other  man 
thinketh  that  he  hath  whereof  I 
he  might  trust,  or,  liave  confidence,  [ 
ill  the  flesh,  or  more  simply.  If  anij  \ 
other  one  thinks  he  can  trust  in  the  flesh, 
I  more,  for  the  reasons  given  in  the 
next  two  verses.   Notice  how  he  repeats 
"in  the  flesh,"  witli  special  reference  I 
to,  though  not  limited  to,  circumcision.  | 
Tliis  rite  was  the  watchword  of  those 
who  exalted  salvation  by  works  above  | 
salvation  by  fiith  in  Christ.    The  verb 
rendered  thinketh  is  sometimes  rendered 
seems,  that  is,  to  others  or  to  himself. 
Vincent  translates,  "If  any  one  is  dis- 
posed to  think,"  etc.     In  these  render- 
ings the  general  idea  is  the  same.    As 
to  any  supposed  ground  of  confidence 
in   the  flesh,  Paul  had  as  much  and 
even  more  than  they. 

5.  He  enumerates  these  grounds. 
Circumcised  the  eighth  day,  lit- 
erally. As  to  circumcision,   an  eighth  \ 
day  one,  distinguished  from  a  proselyte,  | 
who  was  circumcised  as  an  adult,  or 
from  an  Ishmaelite,  who  was  circum-  ' 
cised  in  his  thirteenth  year  («t'u.  iv :  25;  j 

Josephus,  "  Ant.,"  1  ;  12,  §2).      He  WaS  cirCUUl-  1 

cised  according  to  the  letter  of  the  law  | 

(Gen.  17  :  12;    Lev.  12  :  3),    aild   those    SO   ta-  | 

vored  valued  themselves  upon  it.     Cir- 
cumcision is  named  first,  as  the  leading 
point.     So  important  was  it  held  to  be 
and  so  characteristic,  that  the  nation  I 
was  called  "  the  circumcision  "  (Acts  ii  : 
2;  Gal.  2  :  8).     Of  the  stock.  Or,  TttCe, 
of  Israel,  descended  from  the  patri-  I 
arch  Jacob,  who  received  the  honored 
name  Israel,   ivrestler  with   God   (Gen.  j 
32  :  28;  comp.  Rom.  11  :  i).     Ishuiaelites  de- 
scended from  Abraham,  and  Edomites 
through  Esau  from  Isaac,  but  the  Isra- 
elite divided  his  honor  with  no  race  in 
his  descent  from  Israel  (Rom.  9:4;  Eph.  2  :  ! 
12).      Of  the   tribe  of  Benjamin, 
the  tribe  which  gave  to  Israel  its  first  I 


king,  whose  name  the  apostle  bore, 
which  with  Judah  remained  faithful  at 
the  disruption  under  Rehoboam  (1  Kings 
12  :  21),  and  later  returned  from  the 
Babylonian  exile  with  Judah  to  Pales- 
tine (Ezra  4:1).  Beiijamiii  alone  of  the 
sons  of  Jacob  was  born  in  the  promised 
land.  Early  in  the  nation's  history, 
Ehud,  one  of  the  judges,  and  later, 
Mordecai,  were  Benjamites  (Judges  3  :  15; 
Esther  2' :  5).  All  Hcbrew  of  the  He- 
brews. He  was  a  Hebrew,  sprung 
from  Hebrews,  of  pure  and  most  an- 
cient ancestry,  never  corrupted  by  in- 
termarriage of  proselytes,  descended 
directly  from  Abraham.  Though  a 
foreign  Jew  and  a  Hellenist  (Acts6:i) 
he  was  strictly  a  Hebrew,  trained  in 
the  Hel)rew  tongue  by  Hebrew-speak- 
ing parents,  and  educated  under  the 
great  Hebrew  teacher,  Gamaliel,  at 
Jerusalem  ( vcts  22  :  3j  and  spoke  He- 
brew, that  is,  Aramaic  (Acts  21  :  40). 

Having  enumerated  four  inherited 
privileges,  Paul  proceeds  to  name  three 
acquirements  of  a  personal  and  theo- 
logical character.  As  touching  the 
law,  or  simply.  As  to  the  law,  evi- 
dently referring  to  the  Mo.saic  law,  to 
which  the  .ludaizers  held  so  firmly, 
and  with  which  circumcision  and  con- 
fidence in  the  flesh  were  connected.  As 
to  the  hun,  my  views  and  observance  of 
it,  a  Pharisee,  belonging  to  the 
party  who  were  the  most  rigid  and  en- 
thusiastic observers  and  expounders  of 
the  law.  "  According  to  the  strictest 
sect  of  our  religion  I  lived  a  Pharisee" 

(Acts  26  :  5  :    comp.  23  :  6  ;    Gal.  1  :  14). 

6.  Concerning   zeal,  as  to  zeal, 

for  the  nation  and  its  institution,  for 
the  law  and  religion.  It  was  a  sincere 
zeal  (Acts  26  :  9)  but  not  according  to 
true  spiritual  know^ledge  (Rom.  lo  :  2)^ 
persecuting  the  church,  used  in 
the  collective  sense,  tlie  collective  mem- 
bership wherever  found.  His  zeal  in 
Judaism  found  its  climax  in  persecut- 
ing the  disciples  of  the  Lord  (Acts  9  : 1, 


144 


PHILIPPIAXS 


[Ch.  III. 


eousness  which  is  in  the  law,  blame- 

7  less.  But  Mvhat  things  were  gain  to 
me,  those  I  counted    loss    for    Clirist. 

8  Yea  doubtless,  and  I  count  all  things 
but  loss  sfor  tlie  excellency  of  the 
knowledge  of  Clirist  Jesus  my  Lord  : 
(« for  whom  I  have  suffered  the  loss  of 


7  law,  blameless.  But  what  things  were 
gain  to  me,  these  I  have  accounted 

8  loss  for  Christ.  Nay  more,  and  I  ac- 
count all  things  to  be  loss  for  the  excel- 
lency of  the  knowledge  of  Christ 
Jesus  my  Lord ;  for  whom  I  suffered 


r  Matt.  13  :  44. 


8  Jer.  9  :  23,  24 ;  John  17  :  3 ;  1  Cor.  2  :  2. 


(  2  Cot.  11  :  23-27. 


2:    1    Cor.  15  :  9  ;     Gal.  1    :    13,  23  ;    1  Tim.  1  :  13). 

Touching  the   righteousness,  ((s 

to  ri(jhteoui<:n^{<ft,  I  mean  that  which  is 
in  the  law,  consisting  in  its  strict  ob- 
servance. He  uses  riglttconsness  in  its 
commonly  received  acceptation,  from  a 
Jewish  point  of  view.  He  is  not  speak- 
ing of  internal  righteousness,  nor  the 
righteousness  which  the  law  demands, 
nor  the  righteousness  through  justifica- 
tion by  faith,  but  of  the  external  ob- 
servance of,  and  conformity  lo,  the  law. 
This  is  indeed  all  the  righteousness 
that  tiiere  is  in  the  law  for  man  in  his 
sinful  condition.  In  this  mere  exter- 
nal sense  he  was  blameless,  or,  hav- 
ing become  bhuaeless,  by  his  rigid  ob- 
servance of  the  rules  and  rites  of  the 
law  ;  not  indeed  before  God,  but  accord- 
ing to  the  ordinary  manner  of  human 
judging.     In  these  respects  he  excelled 

his  OppOSers.      (Comp.  Oal.  i  :  u.) 

T-16.  His  EXHORTATION  FURTHER 
ENFORCED  KY  IIIS  CHRISTIAN  EX- 
PERIENCE. The  riglitcousness  of  works 
renounced  for  the  righteousness  of 
faith.  Progressing  and  pressing  on- 
ward for  the  prize. 

7.  Having  shown  that  he  was  supe- 
rior to  his  opponents,  according  to  their 
own  standard  of  judging,  he  affirms 
that  all  these  supposed  advantages  he 
had  counted  as  loss  for  Christ.  But 
what  things  were  gain,  literally, 
gains,  to  nie.  Were  gains,  emphatic, 
suggesting  the  various  advantages  of 
circumcision,  ancestry,  zeal,  and  other 
things  in  the  Jewish  religion  to  him  as 
a  Jew,  upon  wliich  also  he  liad  relied 
as  a  ground  of  acceptance  with  God. 
Those  I  counted,  l)etter,  tlie.^e  I 
hare  counted ,  not  only  at  my  conver- 
sion, but  ever  since  in  my  religions  life, 
as  loss,  not  merely  valueless,  but 
worse  than  useless,  as  damage  for,  or, 
because  of,  Christ,  for  the  sake  of 
Christ,  his  righteousness  and  salvation. 
Tliis  is  further  tiilargcd  upon  in  tlie 
next  verse.  Notice  that  the  word  gains 
is  plural  and  loss  is  singular.     All  these 


I  things  which  he  once  regarded  as  meri- 
torious gains  and  advantages  he  masses 
under  one  head  as  lo.ss.  He  had  re- 
nounced them  in  bulk,  once  and  for  all, 
for  Christ,  (fomp.  oai.  5:4.)  Tile  word 
rendered  loss  is  found  elsewhere  in  the 
New  Testament  only  in  Acts  27  :  10,  21 

(which  compare), 

I      8.  The  apostle  turns  from  the  past  to 
'  the  present.     As  he  now  looks  at  it,  the 
statement  which  he  has  just  made  seems 
to  fall  short  of  the  whole  truth.     Yea 
doubtless,    better,   Xay,  indeed,  not 
only  that,  but  I  am  counting,  etc.     The 
Bible  Union    version   brings    out    the 
sense  briefly  and  well  :  Nay  more,  and  I 
account,  etc.    All  things,  whatsoever 
might  be  a   ground  of   confidence  in 
place  of  Christ,  or  in  any  way  might 
compete  with   him.     There  is  an   ad- 
'  vance  of  thought  from  "  what  things  " 
I  in  the  last  verse  to  "all  things"   in 
this  verse.     AN  things  I  am  counting 
to  be  loss   for  the  excellency,  the 
surpassing  worth,  of  the  knowledge 
of  Christ  Jesus   my   Lord.    That 
knowledge    eclipsed,    as    it    were,   all 
I  things  to  the  eyes  of  his  soul.    That 
'  knowledge    was,   indeed,    inseparably 
connected  in  his  experience  with  eter- 
nal life  (Johu  1"  :  s).     It  was  inseparably 
connected    with   his  view   of  Christ's 
love  (Eph.3:  19)  aiul  of  the  glory  of  his 
person  and  work  as  Saviour,  Messiah, 
and  Lord  .(^ph.  i  :  3).     Notice  that  he 
says,  ^^  my  Lord."     He  consciously  re- 
ceives and  accepts  Jesus  Christ  as  his 
Lord  and  Master.     His  knowledge  pre- 
supposes an  intelligent  and  appropri- 
I  ating  faith.     He  accepts  hira  in  all  his 
relations,  as  a  whole. 
I      For  whom,  on   account  of  whom, 
that  he  might  gain  him.     I  have  suf- 
I  fered,  rather,  /  suffered,  the  loss  of 
I  all    things,    referring    to    a    definite 
epoch  in  his  life,  the  time  of  his  conver- 
sion, when  he  actually  experienced  the 
lossof //?r  all  tilings  already  mentioned. 
I  He  lost  the  external  advantages  whicli 
'  were  his  as  a  popular  favorite  of  his 


Ch.  III.] 


PHILIPPIANS 


245 


all  things,  and  do  count  them  but 
9  dung,  that  I  may  win  Christ,  and  be 
found  "in  him,  ^not  having  mine  own 
righteousness,  y  which  is  of  the  law, 
but  Hhat  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of 
10  God  by  faith  :  )  that  I  may  know  him, 
a  and   the  power  of   his  resurrection. 


the  loss  of  all  things,  and  account  them 
9  refuse,  that  I  may  gain  Christ,  and  be 
found  in  him,  not  having  my  own 
righteousness,  whicli  is  of  law,  but 
that  which  is  through  faith  in  Christ, 
the  righteousness  which  is  from  God 
10  upon  faith  ;  that  I  may  know  him,  and 
the  power  of  his  resurrection,  and  the 


See  refs.  Rom.  8:1. 


X  Job  9  :  28-31.  y  Rom.  10  :  3,  5.  z  Rom. 

Rom.  6  :  3-11  ;  2  Cor.  4  :  10-14 ;  Eph.  1  :  19-21. 


age  and  nation,  and  the  distinction 
and  honors  which  his  ambition  might 
have  gained  tlirough  his  talents  and 
learning.  He  was  made  to  feel  the 
temporal  loss  by  the  stern  rejection  of 
him  by  the  synagogue  and  by  the  per- 
secution he  endured  from  his  own  na- 
tion. On  these  circumstances  Lord 
Lyttelton  has  founded  an  admirable 
argument  for  the  historical  truth  of 
Christianity  in  his  work  entitled,  "  The 
Conversion  of  Paul."  And  do  count 
them  but  dung,  refuse,  rubbish,  or 
dregs,  worthless  and  comparatively  de- 
testable, in  order  that  I  may  win, 
better,  gain,  Christ,  gain  his  favor  and 
fellowship.  What  strong  language  for 
one  who  had  been  exceedingl^y  a  zealot 
for  the  tradition  of  his  fathers  (Oai. 
1  :  14).  He  had  renounced  all  confidence 
in  the  flesh  and  all  worldly  gains,  and 
as  a  result  he  gains  Christ  and  becomes 
partaker  of  his  glory  and  grace.  There 
was  no  merit  in  his  renunciations  and 
in  submitting  to  the  loss  of  all  things, 
but  this  was  as  it  were  the  price  he 
paid  in  order  that  he  might  gain  Christ. 

( Comp.  Matt.  16  :  24,  25  ;  Rev.  3  :  18.  ) 

9.  The  apostle  explains  Avhat  is  in- 
volved in  gaining  Christ  and  being 
found  in  him.  Connect  closely  with 
the  preceding  clause.  That  I  may  gain 
Christ  and  be  found  in  him,  as  one 
who  had  lieen  lost  but  now  discovered, 
found  and  recognized  as  being  in  him, 
in  spiritual  union,  as  one  of  his  spiritual 

l)Ody  (1  :  21  ;  Rom.  8  :  9  ;  1  Cor.  6  :  17).      TllUS 

found,  he  would  be  in  a  saved  condi- 
tion (Eph.  2  :8-10;  John  15  :  1-7).      This  doeS 

not  refer  to  the  final  judgment,  but  to 
any  time  whenever  the  test  is  made, 
either  now  in  this  life  or  at  the  resur- 
rection and  before  the  judgment  seat 
(ver.  11).  iVot  having  mine  own 
righteousness,  a  personal  righteous- 
ness with  personal  merit,  Avhich  is  of 
the  law,  or,  more  exactly,  which  is 
of  latv,   consisting  of  observances  of 


law.  This  is  a  legal  righteousness 
founded  on  perfect  obedience  to  the 
law.  This  righteousness  the  apostle 
disclaims  as  a  ground  of  acceptance 
with  God.  But  that  which  is 
through  the  faith  of,  rather,  in, 
Christ,  that  righteousness  which  be- 
comes ours  through  the  medium  of 
faith  in  Christ  (Gai.  2 :  le  ;  3 :  22),  namely, 
the  righteousness  which  is  of 
God,  from  him  as  the  source  and  the 
author  of  the  atoning  work  of  Christ  in 
procuring  this  righteousness.  It  is 
further  characterized  as  by  faith, 
better,  npon  faith,  resting  upon  it  as 
its  basis.  This  is  the  onlj-  instance  of 
the  phrase  "upon  faitli  "  in  the  New 
Testament.  Faith  is  thus  the  medium 
through  which  this  righteousness  comes 
to  us  as  well  as  the  ground  on  which 
it  rests.  Both  its  source  and  basis  show- 
that  it  is  not  of  ourselves  or  from  any 
Avorks  which  we  have  done.  We  have 
in  this  verse  the  best  description  to  be 
found  in  the  New  Testament  of  the 
character  of  the  believer's  righteousness 
in  distinction  from  legal  righteousness. 
"It  belongs  to  the  nature  of  God's 
righteousness  as  imparted  to  man  that 
it  rests  upon  faith  (Rom.  4:5)"  (Vin- 
cent). 

10.  The  aim  or  end  in  vieAV,  as  re- 
spects his  own  experience.  Connect 
closely  with  the  preceding  statement, 
"  that  I  may  gain  Christ  and  be  found 
in  him."  That  I  may  know  him, 
recurring  in  thought  to  "  the  knowl- 
edge of  Christ"  (ver.  8)  and  explaining 
it  in  two  important  respects  (the  rest 
of  the  verse).  To  know  Christ,  in  the 
sense  here  intended,  is  a  knowledge 
connected  with  Christian  experience. 
It  pertains  more  to  the  affections  than 
to  the  understanding.  It  involves  a  per- 
sonal experience  of  his  love  and  faith- 
fulness, of  peace  of  conscience  and  as- 
surance of  eternal  life.    (comp.  Joun  17  : 3 ; 

1   John   2   :  3,  4;    5  :  20  ;     Gal.  4  :  8,  9.)        This 


24G 


rHILIPPIANS 


[Ch.  III. 


and  bthe  fellowship  of  his  sufferinj^s, 
])eing    made    et)iiforinable    unto    his 
11  death;  if  by  any  means  I  might  « at- 
tain unto  the  resurrection  of  the  dead. 


fellowship  of  his  sufferings,  becoming 

11  conformed    to   his    death ;    if   by  any 
means  I  may  attain  to  the  resurrection 

12  from  the  dead.    Not  that  I  already  ob- 


h  Matt.  20  :  23 :  see  refs.  2  Cor.  1:5;  Gal.  2  :  20. 


c  Acts  23  :  6. 


knowledge  of  Christ  is  traced  in  two  | 
particulars:    (1)  And,  or,  even,  the 
power,  t/te  efficacy,  of  his  resurrec- 
tion, tliereby  experimentally  knowing 
him  as  an  atoning,  living,  life-giving,  j 

justifying  Saviour  (Rom.  4  :  25,  ou  which  see 

note),  and  giving  us  an  assured  hope  of 
our  own  resurrection  (Kom.  8  :  11 ;   1  Cor.  ^ 
15  :  20  ff).     (2)  And  the  fellowship,  j 
the  participntiuH  in  all  the  benefits,  of  j 
his  sufferings,  thereby  knowing  him  \ 
as  a  suttering  and  sympathizing  Sav-  j 
lour,  as  one  who  suffered  in  our  stead, 
and  was  tried  and  tempted  in  all  points  ' 
like  as  we  are,  yet  without  sin.     Being  | 
in  union  with  Christ  involved  fellow-  1 
ship  wjth  Christ  in  all  points,  and  so 
he  would  come  into  the  knowledge  of 
Christ's  sutierings  in  his  own  experi- 
ence and  of  Christ's  ability  to  endure 
and  overcome  (Heh.  12  :  2. 3)/   The  afflic-  ! 
tions,  persecutions,  and  imprisonment 
whicli  Paul  endured  for  Christ's  sake  : 
and  in  Christ's  service  brought  vividly  | 
to  mind  his  fellow.ship  with  Christ  (2 
Cor.  4  :  10,  11),  not  SO  inuch  in  the  pains 
of  sufferings  as  in  their  glorious  issue 
(2  Cor.  4  :  i6-i>*),   whicli    was    his    aim. 
Being  made  conformable,  better, 
becoming  conformed,  expressing  a  con- 
tinual   and     progressive     experience, 
unto  his  death,  unto  the  very  image 
of  his  death,  dead  to  self,  sin,  and  the 
world,  so  as  to  become  partakers  of  the 
divine  life  of  the  Eisen  One.     In  his 
entire     renunciation     of    selfish     and 
earthly    interests,    he    became,   in    his 
spiritual  life,  partaker  of  the  benefits 
of  Christ's  sufierings  even  unto  death. 
This  felloicship  of  his  sufferings  even 
unto   death    is    referred    by   many   to 
Paul's  suflerings  for  Christ's  sake  and 
his  prospective  martyrdom  {<^o\.  1  :  24 :  1 
Cor.  15  :  31).     Tliis  is  grammatically  ad- 
missible, l)Ut  it  does  not  seem  to  lie  in 
the  apostle's  course  of  thought.     His 
suflTerings  and  his  possible  martyrdom 
were  means  of  spiritual  blessings  and 
reminders    of   Christ's    sufi'crings   and 
death  for  his  sake,  but  he  seems  to  be 
looking  deeper  into  his  own  experience 
and  spiritual  life,     lie  would  have  an 


experimental  knowledge  of  tlie  efficacy 
of  Christ's  resurrection  and  of  the  bene- 
fits of  his  suffering,  becoming,  like 
Chri-st,  in  death  to  sin  and  earthly  rela- 
tions, in  order  that  he  might  attain  to 
a  resurrection  into  a  divine  and  imper- 
ishable life.  (Comp.  Rom.  6:5;  Gal.  2  :  19, 
20.) 

11.  The  final  end  in  view.  If  that 
by  any  means    I   might   attain, 

literally,  I  may  come  into,  the  resur- 
rection of  the  dead,  according  to 
the  best  text,  from  the  dead,  into  a  state 
of  eternal  felicity,  the  realization  of  all 
that  is  implied  by  the  phrase  (i-uke 
20:35).  It  should' be  noted  that  the 
phrase,  "  resurrection  from  the  dead," 
wherever  it  occurs  in  the  New  Testa- 
ment, has  reference  to  the  resurrection 
of  Christ  or  of  the  rightecms  (Acts  4:2; 
1  Peter  1:3).  The  word  licrc  rendered 
"  resurrection  "  is  a  double  compound 
noun,  not  occurring  elsewhere  in  the 
New  Testament ;  literally,  a  rising  vp 
out  of,  thus  giving  emphasis  to  the  idea 
of  a  certain  leaving  behind  of  the  dead. 
The  readers  of  the  Epistle  would  natu- 
rally understand  the  reference  to  be  to 
the  resurrection  of  the  righteous.  Paul 
had  no  reason  for  speaking  here  of  the 
resurrection  of  the  wicked.  He  taught 
elsewhere  a  general  resurrection  of  both 
the  good  and  evil  (Acts  24 :  is). 

Some  have  thought  the  apostle's  ap- 
parent uncertainty  here  expressed  to  be 
inconsistent  with  his  certainty  else- 
where expressed  (i  :  22.  23).  His  words 
here,  however,  are  those  of  humility 
and  self-distrust  rather  than  of  doul>t. 
Paul  was  conscious  of  the  utter  insuffi- 
ciency of  his  own  righteousness,  but  of 
the  entire  sufficiency  of  Clirist's  right- 
eousness. Looking  at  himself,  he  puts 
a  low  estimate  upon  his  attainments, 
and  he  speaks  humbly,  as  if  in  doubt, 
of  the  outcome  of  his  ettorts,  in  view  of 
the  greatness  of  a  glorious  resurrection. 
But  looking  away  from  himself  to 
Christ,  his  assurance  is  complete;  he 
had   no  doubt  of  the  final   issue  (Hom. 

8  :  38.  .39  ;    2  Cor.  5  :  1-5).       "  NotC  witll  what 

eagerness  of  expectation  and  longing 


Ch.  III.] 


PHILIPPIANS 


247 


12  Not  as  though  ^  I  had  already  at- 
tained, either  were  already  « perfect: 
but  fl  follow  after,  if  that  I  may  appre- 
hend that  for  which  also  si  ani  appre- 

13  hended  of  Christ  Jesus.  Brethren,  I 
count  not  myself  to  have  apprehended  : 
but  this  one  thing  1  do,  >»  forgetting 
those  things  which  are  behind,  and 
'reaching    forth    unto    those     things 

14  which  are  before,  ^  I  press  toward  the 


tained,  or  have  already  been  per- 
fected ;  but  I  pursue  onward,  if  I  may 
lay  hold  of  that  for  which  I  was  laid 

13  hold  of  by  Christ  Jesus.  Brethren,  I 
do  not  account  myself  to  have  laid 
hold  of  it ;  but  one  thing  I  do,  forget- 
ting the  things  behind,  and  reaching 

14  forth  to  the  things  before,  I  pursue  on 


d  Ver. 

13,  U; 

Rom.  7  : 

19-24  ; 

Gal.  5  : 

17. 

e  2  Cor.  7 

1 

Heb 

12  :  14  ;  1  Peter  5 

10. 

/  Hosea  6  :  3 

;  1  Cor 

9:  24. 

g  Acts  9  :  3-6, 

15 

Eph. 

1 

4 ;  2  Thess 

2 

13. 

h  Luke  9 

62 

2  Cor.  5 

16. 

1  Cor.  9 

:24-2T 

;  Heb.  6 

:  1. 

k  2  Tim.  4 

7 

8;  Heb.  12  :  1. 

the  apostle  looks  forward  to  the  resur- 
rection from  the  dead"  (Boise). 

12.  Paul  now  guards  against  any 
wrong  impression  which  his  confident 
tone  in  verses  7-11  might  have  made, 
that  he  had  already  by  experimental 
knowledge  grasped  Christ  in  all  of  his 
fullness.  But  rather,  as  his  preceding 
words  would  indicate,  he  was  in  a  state 
of  persevering  progress.  Not  as 
though,  etc.  "  I  say,"  is  understood. 
I  do  7wt  say  tfiat  I  already  attained, 
or,  ohtained,  the  prize  at  some  definite 
time  in  the  past.  The  apostle  intro- 
duces a  figure  from  the  Grecian  games, 
and  w^Q^  attained  absolutely  in  its  tech- 
nical sense,  with  "crown"  or  "prize" 
mentally  supplied.  So  also,  the  phrase, 
already  perfect,  or,  finished,  appears 
to  be  used  technically,  with  reference 
to  finishing  the  race,  being  thus  fully 
tested  in  the  race  and  approved.  Thus 
Philo  uses  this  verb  (".4/%.,"  III.,  23), 
"when  thou  art  perfected,"  art  fully 
tested  in  the  race,  "and  art  accounted 
worthy  of  rewards  and  crowns."  "  In 
what  I  have  said,  I  do  not  maintain 
that  the  thing  is  already  accomplished 
either  by  a  receiving  of  the  prize  at 
once,  at  the  moment  of  my  entrance 
upon  the  new  course,  or  by  a  progress 
which,  beginning  then,  has  now  reached 
its  end  "  (Dwight,  in  "  Meyer").  One 
who  had  been  thus  perfected  in  the  race 
and  had  obtained  the  prize,  would  of 
course  have  a  complete  and  perfected 
Christian  character.  But  this  the 
apostle  did  not  claim. 

But  I  follow  after ;  the  apostle 
continues  the  figure  of  the  race  in  his 
mind,  bat  I  am  pressing  on  after  the 

prize.         (Comp.    Gal.  5:7:2  Tim.  2:5;    4:7; 

Heb.  12:1.)  If  that  I  may  appre- 
hend that,  If,  in  winning  the  race,  / 
may  firmly  lay  hold  of  that  for  which 


also  I  was  laid  hold  of  firmly  by 
Christ  Jesus,  referring  to  his  arrest 
on  his  persecuting  journey,  near  the 
city  of  Damascus.  He  w'as  seized,  as 
it  were,  at  his  conversion  by  Jesus 
Christ,  in  order  that  he  might  fully 
know  Christ  and  his  power  experimen- 
tally (ver.  10,  11) J  and  he  was  pressing  on 
toward  that  same  end  in  the  jjath  of 
faith  and  of  obedience.     ( ^"on^p-  Roi"-  s  :  so ; 

1  Thess.  5  :  15  ;     1  Cor.  9  :  24-27.)       NoticC    the 

strong     expression,     apprehended, 

seized,  laid  hold  of  firmly,  so  as  to 
make  the  prize  one's  own. 

13.  In  this  verse  and  the  next  Paul 
repeats  more  fully  what  he  had  just 
said  in  the  last  verse.  Brethren,  I 
count  not,  consider  not,  myself  to 
have  apprehended,  laid  firmly  hold 
of,  the  prize,  this  moral  excellence  of 
cliaracter,  knowledge,  and  glory.  /, 
and  myself,  are  both  emphatic,  strongly 
expressing  humility  in  the  estimate  of 
his  own  spiritual  attainments.  But 
one  thing  I  do.  But  one  thing,  to 
this  I  concentrate  all  my  energies  and 
all  my  effort.  He  has  in  this  race  a 
single  purpose,  a  sole  aim  of  life.  For- 
getting those  things  which  are 
behind,  since  he  became  a  Christian, 
and  continuing  to  do  so.  Like  a  run- 
ner, dismissing  from  his  mind  the 
spaces  already  passed  over  in  the  Chris- 
tian race,  his  spiritual  attainments  and 
growth,  the  achievements  and  eff"ort  of 
the  past;  and  reaching  forth^ stretch- 
ing myself  fonmrd  toward  the  goal, 
and  my  eye  fastened  on  it,  like  a  racer 
under  full  speed.  Unto  those  things 
which  are  before,  unto  what  re- 
mains of  the  earthly  race,  unto  higher 
attainments  in  the  Christian  life,  greater 
knowledge,  growth,  and  power  (2  Peter 

3  :  18;    Prov.  4  :  18). 

14.  Continuing  the  sentence,  I  press 


248 


PHILIPPIANS 


[Ch.  hi. 


mark  for  the  prize  of  >  the  high  calling 
of  God  in  Christ  Jesus. 

15  Let  us  therefore,  as  many  as  be  >"  per- 
fect, be  thus  minded :  and  if  in  any 
thing  ye   be  otherwise  minded,  °God 

IG  shall  reveal  even  this  unto  you.  Nev- 
ertheless, thereto  we  have  already  at- 
tained, let  us  walk  by  the  same  rule, 

17  « let  us  mind  the  same  thing.    Breth- 


toward  the  mark,  for  the  prize  of  the 
heavenly  calling  of  God  in  Christ  Jesus. 

15  Let  us  therefore,  as  many  as  are  per- 
fect, be  of  this  mind ;  and  if  in  any 
thing  ye  are  otherwise  minded,  even 

16  this  God  will  reveal  to  you.  Neverthe- 
less, whereto  we  have  attained,  in  the 
same  let  us  walk. 


I  Rom.  8  :  28-30. 


m  See  refs.  1  Cor.  2  :  6. 


n  Pro?.  2:3-6;  Johu  7  :  17. 


toward  the  mark,  or,  goal,  having 
my  eye  upon  it  at  the  end  of  the  race; 
lor  the  prize,  in  order  to  attain  it; 
olthe  high,  (»r,  heavenly,  calling  of 
C»od  ill  Christ  Jesus,  the  calling 
that  was  made  in  heaven  by  God  as  the 
author,  through  and  on  account  of 
Christ.  "  Every  heavenward  invita- 
tion of  God  is  in  Christ  Jesus,  and  in 
him  alone"  (BoiSE).  The  word  call- 
ing  in  the  New  Testament  never  means 
pursuit,  but  always  in  the  active  sense 
of  a  divine  invitafion  to  salvation. 
Paul  was  called  at  his  conversion  to  be 
a  Christian  and  to  be  an  apostle,  and 
through  his  whole  career  he  was  being 
called  to  the  full  and  final  blessings  of 
the  gospel  («"">•  n  :  29;  Eph.  4  :  1).  The 
pi'ize  is  the  heavenly  reward,  "  the 
crown  of  righteousness,"  the  glory  of 
the  saints  with  Christ  (2  Tim.  2 :  10,  11 ;  i -. 

8-    Rom.  8  :  17). 

15.  An  exhortation  in  view  of  what 
he  had  just  said  regarding  himself  in 
the  preceding  ver.ses.  Let  us  there- 
fore, in  view  of  these  lessons  from  my 
own  experience,  as  many  as  be  per- 
fect. Paul  here  includes  himself 
among  tho.se  whom  he  styles  perfect, 
showing  that  he  uses  the  word  in  a  dif- 
ferent -sen^e  from  that  of  perfected  in 
ver.  12.  The  latter,  a  verb,  had  refer- 
ence to  the  end  of  the  Christian's  race, 
to  abtiolnle  perfection  as  many  would 
say;  the  former,  an  adjective,  is  here 
used  of  a  relative  perfection,  nnd,  in  ac- 
cordance with  the  usage  of  Paul,  de- 
scribes the  mature  h\  the  Christian  life 
in  contrast  to  children  and  babes  in 
spiritual   attainments  and    knowledge 

(1  Cor.  3:1;    U  :  20  ;    Eph.  4  :  13  ;    Heb.  5  :  13,  14. 

Comp.  note  on  Mfitt.  5  :  4H).  Let  US  therefore 
as  many  ff,s  are  mature,  advanced  in 
Christian  character  and  gospel  princi- 
ples, in  knowing  Christ  and  in  the 
righteousness  which  is  through  faith 
(ver.  10)  be  thus  minded,  of  this 
mind,  self-reuouncing,  humble,  putting 


a  low  estimate  on  past  attainments  and 
pressing  forward  toward  the  full  attain- 
ments of  blessedness  and  glory  of  the 
resurrection  state  (ver.  ii). 

Another  class  is  incidentally  ad- 
dressed in  this  verse  :  Those  who  have 
not  arrived  at  Christian  maturity  in 
doctrine  and  experience.  And  if 
in  anything  ye  are  otherwise 
minded,  having  in  mind  different 
views  and  courses  of  action,  having  not 
yet  come  into  the  mature  knowledge 
of  Christian  doctrine  and  experience. 
God  shall  reveal  even  this,  ////6" 
also,  unto  you,  he  will  set  you  right 
in  this  matter.  lie  will  guide  you  by 
the  Holy  Spirit  into  right  views  and 
feelings  and  into  the  proper  courses  of 
action  (F.ph.  i :  n  :  Coi.  i  :  9).  Notice  how 
lovingly  and  delicately  the  apostle  ad- 
dresses this  second  class,  apparently  ad- 
dressing the  whole  body,  and  thus  mak- 
ing no  invidious  distinction, 

16.  A  caution  against  deviating  from, 
and  an  encouragement  to  them  to  act 
harmoniously  up  to  their  present  con- 
victions. Nevertheless,  though  you 
have  not  all  the  light  and  knowledge 
you  need,  whereto  we  have  al- 
ready attained,  as  far  as  we  have  all 
reached,  let  us  walk  by  the  same 
rule,  let  us  mind  the  same  thing, 
rather  according  to  the  most  approved 
reading,  /»,  or,  by  the  same  kuouiedge  as 
already  attained,  let  us  walk,  move  on- 
ward, like  a  column  of  soldiers  march- 
ing in  order.  Let  the  weaker  and 
stronger  accommodate  themselves  to 
each  other.  If  we  have  not  yet  come  to 
see  alike  on  all  points,  let  us  make  our 
agreement  as  far  as  it  goes  a  ground  of 
union.  Let  us  live  up  to  the  U^ht  we 
have,  assured  that  (lod  will  give  us 
more  light.  The  word  rendered  at- 
tained, is  not  the  same  as  that  in  ver. 
12.  That  means  laid  hold  of,  or,  06- 
tained ;  this  means  here  come  to,  ar- 
rived at.    The  fuller  text  of  the  Com- 


Ch.  III.] 


PHILIPPIANS 


249 


ren,  Pbe  followers  together  of  me,  and 
mark  them  which  walk  so  as  ye  have 

18  us  for  an  ensample.  (For  many  walk, 
of  whom  I  have  told  you  often,  and 
now  tell  you  even  q  weeping,  that 
they  are  rthe  enemies  of  the  cross  of 

19  Christ :  s  whose  end  is  destruction, 
t  whose  God  is  their  belly,  and  whose 
glory  is  in  their  shame,  "  who  mind 


17  Brethren,  become  imitators  together 
of  me,  and  mark  those  who  so  walk,  as 

18  ye  have  us  for  an  example.  For  many 
are  walking,  of  whom  I  told  you  ofteii, 
and  now  tell  you  even  weeping,  that 
they  are   the  "enemies  of  the  cross  of 

19  Christ ;  whose  end  is  perdition,  whose 
God  is  their  belly,  and  whose  glory  is 


in  their  shame,  who  mind  the  eart 


T  is 
fchly 


pi 


t ;  1  Cor.  4  :  16.  q  Ps.  119  :  136.  r  Gal.  1  :  7  ; 

t  Ezek.  13  :  19 ;  Rom.  16  :  18 ;  Titus  1  :  11. 


s  2  Peter  2 
Rom.  8  :  5. 


moil  version  probably  resulted  from 
the  desire  of  copyists  to  make  it  con- 
form somewhat  to  2  :  2  and  Gal.  6  :  16. 
The  verb  rendered  icalk,  means  liter- 
ally, to  proceed  in  a  row.  Compare 
Acts  21  :  24,  "to  walk  orderly";  Gal. 
5  :  25,  to  "  conduct  ourselves  "  by  the  aid 
and  guidance  of  the  Holy  Spirit. 
17-21.  Exhortation  to  imitate 

HIS  EXAMPLE,  LOOKING  FOR  THE 
CONSUMMATION  OF  THEIR  HEAV- 
ENLY CITIZENSHIP.  Beware  lest  you 
diverge  from  the  right  path. 

17.  By  imitating  his  example  the 
Philippians  would  obey  his  exhortation 
(ver.  12-16).  Brethren,  introducing  a  re- 
newed, earnest,  and  affectionate  acfdress 
(ver.  13).  Be  followers  together  of 
me,  become  united/ y  my  i)ni tutors.  A 
frequent  exhortation  of  the  apostle, 
made  in  humility,  as  one  to  whom  God 
had  committed  the  gospel  (4:9;  i  xim. 

1  :  16;   1  Cor.  i  :  16  ;    11  :  1,   etc.).         Here     he 

exhorts  them  unitedly  to  imitate  him  in 
self-renunciation  and  in  pressing  on  in 
spiritual  attainments.  And  mark,  ob- 
serve carefully  them  toho  so  walk  as  ye 
have  us  for  an  ensample,  a  mode/, 
or,  pattern  (2  Thess.  3:9).  Reference  is 
made  to  such  associates  as  Timothy,  a 
"son"  in  the  gospe'l  and  "likemind- 
ed"  with  the  apostle  (2:20),  Epaph- 
roditus,  his  "true  yokefellow"  {*  ■  3), 
and  others  known  to  the  Philippians. 

18.  Reason  for  the  exhortation 
founded  on  the  fact  that  there  were  so 
many  whom  they  could  not  safely  imi- 
tate. This  verse  and  the  next  should 
not  be  in  a  parenthesis.  For  many, 
among  professed  Christians  (some  of 
them  doubtless  at  Philippi),  walk, 
of  whom  I  haye  told  yon,  more  ex- 
actly, of  w/iom  /often  used  to  te/lyon, 
and  now  tell  you  even  weeping. 
The  results  had  become  with  passing 
years  more  bitter  and  deadly;  hence 

his  tears.     (Comp,  Acts  20  :  19,  31  ;   2  Cor,  2:4). 


What  he  had  told  them  :  That  they 
are  enemies  of  the  cross  of 
Christ,  which  might  describe  several 
classes  of  persons,  but  here  with  special 
reference  to  their  conduct  Q.n&  practice, 
whatever  their  doctrines  might  have 
been.  They  were  those  whose  walk 
wasfar  ditlerent  from  Paul's,  and  whose 
characteristics  are  described  in  the  next 
verse.  Most  of  the  older  expositors 
held  that  the  Judaizers,  described  in 
ver.se  2,  are  meant.  Of  these  Neander 
says  :  "  Their  religious  service  consist- 
ing only  in  external  things,  their  ten- 
dency was  wholly  to  the  earthy  and 
sensual.  Such  a  religion  brought  with 
it  no  transformation,  might  co-exist 
with  sin,  nay,  miglit  form  a  union  with 
it,  giving  to  the  service  of  sin  a  false 
security;  as  often  in  the  history  of 
Christianity,  we  have  seen  these  same 
tendencies  gain  a  footing  under  cover 
of  its  name."  But  most  modern  com- 
mentators think  that  nominal  Chris- 
tians of  Antinomian  and  Epicurean 
tendencies,  and  of  immoral  lives,  are 
meant.  But  why  limit  it  to  either 
class  ?  As  the  apostle  surveys  the  fruits 
of  his  long  minfstry  and  the  opposition 
aroused,  he  doubtless  saw  many  from 
both  of  these  classtswho  answered  the 
description  here  given.  Those  of  Juda- 
izing  tendencies  he  perhaps  began  to 
see  earlier,  those  of  Epicurean  license 

later.       (Comp.  note  on  Rom.  16  :  1",  18.) 

19.  The  destiny  and  character  of 
these  enemies.  Whose  end,  the  issue, 
consummation  of  their  wicked  course 
(Rom.  6  :  21),  is  destruction,  in  a 
moral  sense,  that  is,  perdition  (i  :  28), 
It  does  not  imply  annihilation,  but  the 
loss  of  eternal  life,  the  ruin  involved  in 
lianishment  from  the  presence  of  God. 
Whose  God  is  their  belly ;  not 
merely  in  gluttony  and  in  making  their 
food  their  chief  aim,  but  also  in  yield- 
ing to  sensual  appetites  generally  (Rom. 


250 


PHILIPPIAXS 


[Ch.  III. 


•20  earthly  things.)  For  »  our  conversation 
ix  in  lioaveu  ;  y  from  whence  also  we 
'  look  for  the  Saviour,  the  Lord  Jesus 

■JI  Christ:  ^who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,  »>  according  to 
the  working  whereby  he  is  able  <=  even 
to  subdue  all  things  unto  himself. 


20  things.  For  our  citizenship  is  in 
heaven ;   whence  we  also  wait  for  a 

21  Saviour,  the  Lord  Jesus  Christ ;  who 
will  transform  the  lx)dy  of  our  humilia- 
tion into  conformity  to  the  body  of  his 
glory,  according  to  the  working  with 
which  he  is  able  also  to  subject  all 
things  to  himself. 


X  Eph.  2  :  6,  19;  Col.  3  :  1,  3. 
a  I  Cor.  15  :  42-44,  48-54. 


y  See  refs.  Acts  1:11. 
b  Eph.  1  :  19. 


z  1  Cor.  1:7;  Heb.  9  :  28  ;  2  Peter  3  :  12-14. 
c  John  5  :  25-29 ;  1  Cor.  15  :  24-27. 


16  :  iH).  An  epicurean  tendency  (i  Cor. 
15  :  :ii;).  Whose  glory  is  in  their 
shame  ;  what  they  gloried  in,  their 
liberty  from  moral  restraints,  their 
license  to  indulgence,  was  their  dis- 
grace. This  appears  to  be  an  antino- 
inian  tendency  of  glorying  in  liberty 
from  the  restraints^  of  law,  precepts, 
and  customs.  "  Their  so-called  liberty 
is  bondage  to  slavish  lusts"  (Vin- 
cent). Who  mind,  emphatically  ex- 
pressed, Those  minding  (embracing  this 
whole  class)  earthly  things,  devoted 
to  this  world,  eartlily  minded  ;  worldly 
in  their  disposition  and  moral  tenden- 
cies. These  are  in  marked  contrast  with 
the  apostle  and  tliose  with  him  who 
minded  heavenly  things  (^er.  14,  15). 

20.  What  Paul  had  said  of  these 
enemies  of  the  cross  of  Christ  led  him  to 
present  in  contrast  the  opposite  char- 
acter, whose  citizenship  is  in  heaven. 
For,  introduces  a  confirmation  of  what 
he  had  just  said  Iw  showing  the  oppo- 
site. They  are  earthly  and  groveling 
and  entirely  alien  to  us.  For  our 
conversation,  rather,  o\tr  citizenslrip 
exists,  or,  note  is.  Our,  is  emphatic. 
The  word  rendered  cnnversalion  oc- 
curs only  here  in  the  New  Testament, 
and  means  "the  administration  of  civil 
affairs  or  of  a  commonwealth  "  (Thay- 
er's "Lexicon"),  Boise  renders.  For 
OUR  life  (IS  citizens,  OUR  sphere  of  po/it- 
ical  activity.  Citizenship,  as  a  single 
word,  most  nearly  expresses  the  mean- 
ing. In  heaven,  where  we  properly 
belong.  AVe  are  but  strangers  and  pil- 
grims liere  (Heb.  11  :  14-16),  And  by  way 
of  inference,  every  one  is  expected  to 
exhibit  the  spirit  of  that  realm  to 
which  he  properly  belongs.  And  not 
only  so,  not  only  have  we  a  heavenly 
home  and  citizenship,  but  still  more,  it 
is  the  place  from  whence  we  look, 
or,  are  traiting,  for  the  Saviour,  the 
Lord  Jesus  Christ,  (comp,  on  2  :  11.) 
The  word  rendered   look,  or  wa/V,  de- 


notes earnest  expectation  (Oai.  5 :  5),  and 
is  used  in  the  New  Testament  with  ref- 
erence to  tlie  future  return  of  our  Lord 
or  the  glory  of  his  followers  (Rom.  8  :  19, 
23,  25;  1  Cor.  1  : 7).  They  are  waiting,  as 
the  consummation  of  their  citizenship 
is  in  the  future.  How  inconsistent  then 
to  mind  earthly  things!  How  should 
they  press  onward  in  the  way  of  obedi- 
ence (ver.  14). 

21.  Jesus  is  presented  as  theoneAvho 
will  consummate  the  great  work  of  sal- 
vation from  sin  and  its  consequences, 
by  transforming  the  mortal  body  of  the 
believer  into  the  likeness  of  his  own 
glorified  body.  Who  shall,  will, 
change,  the  figure  or  fashion  of, 
transform  our  bodies  from  their  present 
transient  condition  into  the  permanent 
state  of  the  glorified.  There  will  be  a 
change  not  of  essence,  but  of  form. 
The  body  will  be  refashioned ,  not  ex- 
actly the  same  body,  but  organically 
connected  with  it,  and  there  will  be  no 
loss  of  personal  identity.  (See  i  Cor.  15  : 
38,  aud  uote.)  Our  vilc  body,  ^/<f  body 
of  our  low  estate,  or,  humiliation,  per- 
taining to  this  earthly  condition  with 
its  appetites  and  passions,  its  suttierings 
and  infirmities,  in  contrast  with  his 
glorious  body,  better,  ^/*f  body  of  his 
glory,  pertaining  to  the  glorified  state 
of  the  heavenly  life. 

That  it  may  be  fashioned,  bet- 
ter, conformed,  really  and  truly  to 
Christ's  glorified  condition.  "As 
transform  denoted  a  change  of  outward 
fashion,  conform  denotes  conformaliou 
to  what  is  essential,  permanent,  .  .  a 
confornjity  which  is  inward,  thorough, 
and  not  merely  superficial"  (Vin- 
cent).    It  will  be  a  glorified  spiritual 

body.       (See  1  Cor.  15  :  44-49,  and  notes.) 

The  closing  clause  of  this  verse  gives 
tlie  ground  of  assurance  tliat  tliis  glo- 
rious consummation!  will  be  accom- 
])lished  in  the  believer.  According 
to   the  working  whereby  he    is 


Ch.  III.] 


PHILIPPIANS 


251 


able,  not  only  to  transform  the  body 
but  even  to  subdue,  to  subject  also, 
all  things,  or,  all  the  things,  together, 
unto  himseli.  His  ability  is  infinite. 
He  is  able  to  accomplish  anything  that 

he   wills.       ( Comp.    Epli.  1  :  19  ;     1    Cor.    15  :  28, 

and  notes.)  Surely  with  a  heavenly  citi- 
zenship and  with  such  a  glorious  hope 
the  Christian  should  not "  mind  earthly 
things"  (ver.  19).  How  inconsistent  in 
him  is  sin  in  any  form.  How  ennobling 
the  morality  of  the  gospel,  and  how  sub- 
lime its  sanctions.  See  the  first  verse 
of  the  next  chapter  for  the  proper  con- 
clusion of  this. 

Practical  Remarks. 

1.  The  true  Christian  has  reason  at  all 
times  to  rejoice  in  Christ  (ver.  1 ;  1:4; 
Rom.  5  :  3). 

2.  We  should  especially  guard  against 
those  false  teachers  and  false  doctrines 
that  rely  on  external  observances  for  sal- 
vation (ver.  2  ;  Matt.  23  :  15 ;  2  Cor.  11  :  3, 
13). 

3.  The  believer  in  Christ  possesses  that 
which  was  signified  by  circumcision  (ver. 
3;  Rom.  4  :  11). 

4.  The  life  of  Paul  before  conversion  is 
a  standing  proof  of  the  insufficiency  of 
works  as  a  ground  of  salvation  (ver.  4-6  ; 
Rom.  10  :  2,  3). 

5.  Neither  a  pious  ancestry,  nor  godly 
family  connections,  nor  the  most  credit- 
able church-membership,  nor  the  strictest 
orthodoxy,  can  alone  save  us  (ver.  5 ; 
Matt.  3  :  7-10). 

6.  It  is  possible  for  a  man  to  be  exter- 
nally blameless  in  morals  yet  be  the  chief 
of  sinners  (ver.  6  ;  1  Tim.  1  :  15). 

7.  If  we  would  win  Christ  we  must  give 
up  all  for  him.  In  gaining  him  as  our 
own,  we  will  come  into  the  highest  rela- 
tionship, the  holiest  morality,  and  the 
most  glorious  riches  of  the  universe  (ver. 
7,  8;  1  Cor.  3  :  21). 

8.  To  know  Christ  and  to  grow  in  the 
knowledge  of  Christ  is  necessary  to  a 
complete  salvation  (ver.  8-10;  Eph.  3: 
17-19). 

9.  Union  with  Christ  and  the  righteous- 
ness of  God  by  faith,  justification,  pardon, 
regeneration,  a  new  life,  are  inseparably 
united  in  the  true  Christian  (ver.  9;  2 
Cor.  5  :  21 ;  Rom.  8  :  28-30). 


10.  A  vital  union  with  Christ  is  neces- 
sary to  an  experimental  knowledge  of, 
and  conformity  with,  Christ  (ver.  10 ; 
John  15  :  1-5). 

11.  The  consummation  of  the  believer's 
life  in  Christ  is  the  attainment  of  the 
glorified  resurrection  body  (ver.  11 ;  1  Cor. 
15  :  54-57). 

12.  It  is  a  mark  of  a  true  Christian  to 
strive  earnestly  to  attain  the  ends  for 
which  he  was  laid  hold  of  by  Christ  (ver. 
12;  2:12). 

13.  Absolute  perfection  is  not  attainable 
in  this  life.  For  one  to  imagine  himself 
perfect  will  prove  a  hindrance  to  that 
earnest  striving  which  is  necessary  to  re- 
ligious growth  and  usefulness  (ver.  13  ; 
Acts  20:  24;  1  John  1 :  8). 

14.  It  is  a  mark  of  high  spiritual  attain- 
ments to  have  low  views,  of  ourselves  and 
high  views  of  Christ  (ver.  12-15;  Gal.  6  : 
14). 

15.  The  heavenly  prize  at  the  end  of  the 
course  continually  beckons  the  Christian 
onward  in  his  endeavors  to  win  it  (ver. 
14-16  ;  Prov.  4  :  18  ;  Rev.  2  :  17  ;  3  :  21). 

16.  Striving  together  according  to  the 
light  we  have  will  result  in  our  receiving 
more  light,  and  in  greater  blessings  to 
ourselves  and  upon  others  (ver.  15,  16; 
Ps.  36  :  9;  Matt.  25  :  29). 

17.  The  example  of  apostles  and  of  the 
faithful  is  worthy  of  our  most  faithful 
study,  and  should  encourage  us  in  our 
earnest  strivings  for  the  crown  of  life 
(ver.  17 ;  Heb.  11  :  4  ff.  :  12  :  1  ;  2  Tim.  4  : 
7,  8). 

18.  The  fall  and  certain  ruin  of  many 
who  profess  Christ  should  excite  within 
us  sorrow  and  pity,  and  arouse  us  to  in- 
creased diligence  in  the  Christian  course 
(ver.  18,  19:  1  Cor.  10:  6-11). 

19.  A  vital  union  and  communion  with 
Christ  constitute  one  a  citizen  of  heaven 
(ver.  20;  Eph.  2  :  6,  19). 

20.  The  consummation  of  our  heavenly 
citizenship  will  be  attained  in  the  resur- 
rection from  the  dead,  in  the  glorified 
body,  and  in  the  privileges  and  blessings 
of  the  eternal  dominion  of  the  kingdom 
of  God  (ver.  20,  21  ;  John  17  :  2 ;  1  Cor.  15  : 
27,  28  ;  Rev.  22  :  3-5). 

21.  The  fact  that  Christ  is  to  come  again 
is  an  assurance  of  the  full  realization  of 


rillLUTlAXS 


[Ch.  IV. 


luhortuiions  to  the  dmrch  and  individitals. 

4  d  THEREFORE,  my  brethren  clearly 
beloved  and  <>  longed  for,  ^my  joy  and 
crown,  so? stand  fast  iu  the  Lord,  my 
dearly  beloved. 

2  I  beseech  Euodias,  and  beseech  Syn- 
tyche,  >»  that  they  be  of  the  same  mind 


4  THEREFORE,  my  brethren  beloved 
and  longed  for,  my  joy  and  crown,  so 
stand  fast  in  the  Lord,  beloved. 

2  I  exhort  Euodia,  and  I  exhort  Syn- 
tyche,  to  be  of  the  same  mind  in  the 


d  2  Peter  3  :  11-U. 


e  1  :  8.  /  2  :  16 ;  1  Thess.  2  :  19,  20. 

7j  2  :  2,  3  ;  3  :  16. 


if  1  :  27. 


our  heavenly  citizenship  (ver.  21 ;  Heb. 
9:28;  Rev.  22  :  12,20). 

CHAPTER  IV. 

After  a  conchuling  and  comprehen- 
sive exhortation  to  steadfastness  (ver.  i) 
the  apostle  exliorts  individuals  to  unity 
(ver.  2, 3)  aud  the  whole  cliurch  to  joyful- 
ness,  self- forgetful ness,  prayerfulness, 
with  tlie  promise  of  peace  from  God  as 
the  result  (ver.  4-7),  and  finally  to  a  pure 
and  lofty  Cliri-stian  morality  and  obe- 
dience to  all  his  instructions  (ver.  8,  9). 
He  then  with  great  delicacy  thanks  the 
Pliilippian  Christians  for  their  renew^ed 
expressions  of  thoughtful  love,  which 
he  receives  as  an  acceptable  offering  to 
God  (ver.  10-20),  and  concludes  with  salu- 
tations and  benediction  (ver.  20-2.'?), 

1-9.  General  and  particular 
EXHORTATIONS.  To  the  church  and 
to  individuals.    See  ahove  analysis. 

1.  A  general  exhortation  connected 
especially  with  3  :  17-21,  but  also  grow- 
ing out  of  tlie  whole  preceding  chapter, 
and  preparing  the  way  for  the  personal 
exhortations  that  follow.  Therefore, 
or,  so  tliaf,  in  view  of  the  glorious  des- 
tiny of  your  heavenly  citizenship.  My 
brethren  dearly  (omit  dcar/i/)  be- 
loved and  longed  for.  Notice  the 
pathos  of  this  verse  and  the  remarkable 
accumulation  of  affectionate  terms. 
The  epithet,  3ly  brethren,  indicates 
their  close  relation  and  fellowship  with 
the  apostle  and  with  one  another  in 
Christ,  on  which  account  they  were 
beloved  and  tenderly  longed  for.  Com- 
pare the  cognate  verb  in  1  :  8  and  2  :  26, 

How  greatly  I  long  after  you  all"  ; 
'*  For  he  irax  longing  after  you  all." 
His  great  love  for  tlicni  made  the  apos- 
tle's separation  from  them  the  more 
painful.  He  also  styles  them  my  joy  ; 
they  were  subjects  of  his  personal  joy, 
rejoicing  his  heart.  But  not  merely 
tliat:  they  were  my  joy  and  crown, 


my  victor's  wreath,  Avitli  reference  to 
the  chainlet  awarded  to  the  victor  in 
the  games.  Tliey  would  indeed  be  his 
joy  and  crown  at  Christ's  second  com- 
ing (1  Thess.  2:  19, 20),  but  they  wcrc 
such  even  now,  as  liis  loving  and  faith- 
ful converts,  a  joy  and  honor,  given 
him  in  his  ministry  (iCor.9:2).  So 
stand  fast,  hold  your  ground  (i  :  27) 
in  doctrine  and  practice,  as  I  have  ever 
exhorted  and  as  I  now  exhort  you. 
Thus  you  will  become  imitators  to- 
gether with  me  and  i^articipate  in  the 
joys  and  crowns  of  our  heavenly  citi- 
zenship (s :  n-21).  Let  this  be  in  the 
Lord,  in  that  relation  and  spiritual 
union  that  we  sustain  to  him  as  believ- 
ers. We  shall  then  not  mind  earthly 
things  nor  be  turned  aside  by  false 
teachers  (3  :  2,  3,  is),  and  we  shall  be 
likeminded  in  feelings,  views,  and  la- 
bors (next  verse). 

2.  Two  prominent  women  in  the 
church,  urged  to  be  of  the  same  mind. 
I  beseech,  or,  exhort,  the  latter  being 
the  more  suitable  meaning  heie.  By 
repeating  the  word  the  exhortation  is 
made  emphatic  to  each  .  Euodias, 
rather,  Euodia,  meaning  fragrance; 
Syntyche,  meaning  good  fortune. 
These  appear  to  have  been  the  names 
of  two  women  of  prominence  and  influ- 
ence in  the  church.  Very  likely  they 
were  deaconesses  (Rom.  ic :  1).  r>oth  of 
these  names  as  women  appear  in  in- 
scriptions. The  reference  to  them  in 
the  next  verse  implies  that  they  were 
active  Christian  women.  That  they 
be  of  the  same  mind,  think  as  it 
were  the  same  thing,  one  in  views, 
plans,  and  labors.  Tliis  was  a  some- 
wliat  favorite  exhortation  of  the  apos- 
tle   (Hon..  12  :  16:     2  Cor.  U  :  ll).      Compare 

note  on  the  whole  verse  of  2  :  2,  and 
notice  how  much  is  eml>raced  in  l)eing 
of  "  the  same  mind."  In  the  Lord, 
in  their  union  with  him,  their  activity 
being  exercised  in  his  fellowship.    This 


Ch.  IV.] 


PHILIPPIANS 


253 


3  in  the  Lord.  And  I  entreat  thee  also, 
true  yokefellow,  help  those  women 
which  i  laboured  with  me  in  the  gospel, 
with  Clement  also,  and  with  other  my 


3  Lord.  Yea,  I  beseech  thee  also,  true 
yoke-fellow,  help  them,  for  they  la- 
bored with  me  in  the  gospel,  with 
Clement  also,  and  the  rest  of  my  fellow- 


common  relation  to  Christ  would  be  a 
bond  of  union  with  each  other.  Thus 
they  would  be  one  in  their  zeal  and 
Cliristiau  labor  for  the  truth. 

There  w^as  evidently  sj)ecial  need  for 
this  exhortation  to  be  of  the  same  mind, 
yet  it  seems  to  me  that  many  commen- 
tators have  magnified  the  dititereuces 
between  these  two  pious  women.  It  is 
not  necessary  to  suppose  that  they  had 
quarreled  or  that  they  were  at  serious 
variance  with  one  another.  The  same 
exhortation  is  addressed  to  the  Philip- 
pians  generally  (^  :  2)^  but  the  whole 
tenor  of  the  Epistle  forbids  the  sup- 
position tliat  there  were  dissensions 
in  the  Philippian  church.  See  closing 
note  on  2  : 2.  There  was  doubtless  a 
strong  sisterhood  in  the  church  of 
which  Lydia  wasU*e^rst  cou^v^t.  As 
Euodia  and  S^^itj^che  wel*e  promi- 
nent leaders  among  the  sisters,  it  was 
of  the  first  importance  that  their  plans 
should  not  conflict  and  that  their  work 
should  be  harmonious.  There  was  dan- 
ger, as  each  was  following  her  bent 
of  mind,  of  working  away  from  each 
other,  or  of  occasionally  clashing.  The 
exhortation  of  Paul  was  certainly  fit- 
ting to  two  women  of  enthusiastic  tem- 
perament and  earnest  convictions.  If 
they  would  l)e  of  one  mind  in  the  Lord 
all  danger  would  be  avoided.  He  had 
seen  the  disastrous  results  of  differences 
and  dissensions  in  churches  and  among 
individuals  in  Galatia  and  Corinth. 
May  not  the  apostle  be  guarding  the 
Philippians  against  the  very  beginnings 
of  such  troubles  and  disasters?  ^lay 
he  not  be  anticipating  the  future  rather 
than  looking  into  the  past? 

The  activity  of  women  in  co-operating 
with  Paul  in  Philippi,  Thessalonica, 
and  Berea  (Acts  le  :  u,  is;  n  :  -t,  i;;),  indi- 
cates that  the  moral  and  social  posi- 
tion of  Macedonian  women  was  higher 
than  in  many  portions  of  the  civilized 

world.      (Conip.  note  on  Act.;  IT  :  12.)       Light- 

foot  notes  that  "  the  extant  Macedonian 
inscriptions  seem  to  assign  to  the  sex  a 
higher  social  influence  than  is  common 
among  the  civilized  nations  of  antiq- 
uity." 


3.  And,  rather,  yea  (the  best  text). 
I  entreat,  or,  request,  thee  also, 
true  yokefellow,  a.ssociate  and  part- 
ner in  labor.  There  has  been  much 
discussion  as  to  the  person  thus  ad- 
dressed. Doubtless  he  was  a  prominent 
member  of  the  church,  or  the  chief 
pastor.  Some  suggest  Epaphroditus, 
but  it  is  very  improbable  that  Paul 
would  have  thus  addressed  one  who 
was  the  bearer  of  the  letter  to  Philippi. 
The  most  plausible  view,  and  the  one 
presenting  the  least  difficulty,  is  to  re- 
gard the  Greek  word  a  proper  name, 
Synzygus.  The  only  objection  is,  Avhich 
is  not  weighty,  that  the  name  is  not 
found  elsewhere.  True,  "but  such  de- 
scriptive or  punning  names  are  very 
common,  as  Onesimus,  Chrestus,  Chres- 
imus,  Onesiphorus,  Symphorus,  etc." 
(Vincent).  As  the  word  is  found 
among  proper  names,  it  is  very  natu- 
ral to  take  it  as  a  proper  name  and  to 
regard  Paul  addressing  him  as  a  true, 
genuine  Synzygus,  a  colleague  in  fiict  as 
well  as  in  name.  So  Meyer,  Hackett, 
Grimm,  and  others. 

Help   those   Avomen,  assist  them 
i  (feminine),  referring  to  the  women  just 
mentioned,  with  counsel,  co-operation, 
and  prayer,  to  labor  harmoniously  and 
!  effectively.     Work    for   Christ   is    one 
1  of  the  best  preventives  of  dissensions. 
Heljiing  them  in  their  work,  counsel- 
ing them  in  regard  to  their  plans,  and 
wisely  directing  their  efforts,  w^ould  con- 
tribute largely  to  unity  of  effort  and 
toward    keeping   them   in    ''the  same 
mind    in    the    Lord."      Which    la- 
boured,  inasinuch    as    they    labored, 
with  me,  amid  dangers  and  sufferings 
(see  the  same  word,  striving  together, 
1  :  27),  in  the  gospel,  the  sphere  of 
;  their  labors,  in  such  services  as  became 
their  sex  and  station.     They  had  aided 
in  the  missionary  woi'k  at  Philippi, 
perhaps  as  instructors  of  women  and 
:  children,  as  deaconesses  in  the  church, 
1  and  doubtless  in  works  of  mercy  among 
the    poor.     And    they    labored    with 
I  Clement  also,  and  .  .  .  other  my 
I  fellow- labourers,   better,   <(>id   the 
'  rest  of  my  fellow-workers.     Some  take 


254 


JPHlLlPPlANS 


£Ch.  IV. 


fellow-labourers,  whose  names  are  in 
k  the  book  of  life. 

4  Rejoice    in    the    Lord    alway  :    and 
again  I  say,  'Rejoice. 

5  Let   "'your   moderation    be    known 
unto  all  men.    ■>  The  Lord  ii<  at  liand. 

6  ofie   careful   for  nothing;    but   Pin 
every  thing  by  prayer  and  supplication 


workers,  whose  names  are  In  the  book 
of  life. 

4  Rejoice  in  the  Lord  always;  again  I 

5  will  say,  rejoice.   Let  your  forbearance 
be  known  to  all   men.    The  Lord  is 

6  near.    In  nothing  be  anxious ;  but  in 
every  tiling,   by  prayer  and  supplica- 


k  Kxod.  32  :  32  ;  Luke  10  :  20.  I  Fs.  34  :  1,  2.  to  iMatt.  6  :  25,  34 ;  1  Cor.  7  :  29-31  ;  9  : 

n  I  Thess.  5:2-4;  Heb.  10  :  25  ;  James  5  :  8  ;  1  Peter  4:7;  see  2  Thess.  2  :  i. 
o  See  refs.  Matt.  6  :  25-33.  p  See  1  Sam.  30  :  6 ;  Prov.  3  :  5,  6  ;  Kph.  6  :  18. 


this  to  mean  that  Paul  wishes  Clement 
and  the  others  to  help  also  these  women. 
This  is  grammatically  possible,  but  the 
position  of  the  words  in  the  original 
and  the  nature  of  the  tliought  favor  the 
other  view  just  stated.  This  reference 
to  the  inHucnce  and  valuable  service  of 
these  women  as  co-partners  of  Paul  and 
his  associates  would  also  show  the  im- 
portance of  maintaining  harmony  and 
of  eucouraging  further  work  in  their 
lines  of  Christian  activity.  AVho  this 
Clement  was  is  unknown,  probably  a 
member  and  teacher  in  the  church  at 
Philippi.  Some  suppose  tliat  he  was 
identical  with  Clement,  who  was  the 
chief  pastor  at  Rome  a  half-century 
later.  But  tliis  is  doubtful.  The  name 
was  common.  The  rest  of  his  fellow- 
laborers  Paul  leaves  unnamed,  but  he 
beautifully  designates  them  as  tho.se 
whose  names  are  in  the  book  of 
life.  Tliis  striking  imagery  is  taken 
from  such  passages  in  the  Old  Testa- 
ment as  Exod.  32  :  32,  33  ;  Ps.  69  :  28 ; 
Dan.  12  :  1.  The  figure  is  drawn  from 
the  custom  of  registering  the  names 
of  citizens,  (comp.  Luke  2:5.)  The  co- 
workers were  citizens  of  heaven  (•''  :  '-^o), 
and  their  names  were  enrolled  in  the 
book  of  life  as  members  of  the  heavenly 

commonwealth.       (f^^e  uote  on  Luke  10  :  20.) 

4.  The  apostle  returns  to  general  ex- 
hortations, reiterating  tlie  encouraging 
address  of  3  :  1,  on  wiiich  .see  note. 
Rejoice  in  the  Lord  alway:  and 
again  I  say,  tlie  verl)  is  future,  agaia 
I  ivill  s/f}/,  Rejoice.  The  exhortation 
is  repeated  and  nuule  emphatic,  l)ecause 
of  its  great  significance  and  importance. 
Only  in  the  Lord  could  they  always 
truly  rejoice.  Rememl)er  that  Paul  was 
a  prisoner  when  he  wrote  this  and,  per- 
haps, had  his  right  arm  bound  to  a 
Roman  soldier,  (sec  on  Acts  28  :  20.)  But 
no  outward  calamities  should  l)e  able 
to  destroy  tluit   inward  peace  and  joy 


which    the    Christian    hope    inspires. 
He  who  is  "  the  same  yesterday  and  to- 
day and  for  ever  "  (Heb.  1:5 :  «),  is  the  su- 
preme and  unchangeable  source  of  glad- 
ness to  the  believing  soul. 
'      5.  Their  Christian  life  .should  cor- 
respond to  the  law  of  the  Lord,  in  whom 
they  rejoiced,  and   should   be  in   har- 
i  niony  with  their  fellowship  with  him. 
j  Hence    the    exhortation,    Let    your 
!  moderation,    your     rcasonahleneas, 
fairmindedness,    in    distinction     from 
j  rigid,  strenuous,  one-sided  exactions  of 
one's  rights.  Let  gentleness,  equity,  and 
;  forbearance  be   united.     Let  this  trait 
of   your    character    and    conduct    be 
known  unto  all  men,  generally,  to 
all  with  whom   you   come  in  contact. 
This  admonition  is  enforced  by  the  dec- 
laration The  Lord  is  at  hand,  or, 
ns-  }H\(r,  not  necessarily  with  reference 
to  his  second  coming,  but  rather  with 
reference  to  his  nearness  to  his  people,  as 
their  helper  and  their  rewarder.     Com- 
pare, "Thou  art  near,  O  Lord,"  in  Ps. 
119  :  151,  where  the  Greek  for  near  in  the 
Septuagint  is  the  same  as  here.    "  They 
j  walk  in  the  sight  of  the  Lord,  and  dare 
I  not  give  way  to  passion  in  the  near  pres- 
I  ence  of  him  who  endured  every  wrong 
I  with  heavenly  patience  and  long-sufler- 

'ing"    (NE.\n"dEH).      (Oomp.  Rom.  12  :  19.) 

j      6.  The  fact  of  the  Lord's  nearness  to 

them  was  also  a  reason  why  they  should 

not  be  troul)led  witii  worklly  anxieties. 

Be   careful,  rather.  Be  anxious  for 

nothing  ;   let  there  be  freedom  from 

'  anxious  cares  which  distract  and  har- 

,  a.ss  tlie  soul.     IjvX  neitlier  persecution, 

I  nor  trials,   nor  the   necessities  of  life 

cause  you  any  anxious  solicitude.  (Comp. 

,  .M:.tt.  6  •  25.)     the  remedy  is  at  hand,— 

!  prayer  and  thanksgiving;   sul)initting 

all  things  to  Cod  with  thankfulness  for 

his    mercies    (1    Peter    5:7).     But    in 

everything,   in   contra.st   to   nothiixj 

just  mentioned,  in  every  ease,  matter, 


Ch.  IV.] 


PHILIPPIANS 


255 


iwith  thaukssiviiig  let  your  requests 

7  be  made  known  unto  God.  And  ■•  the 
peace  of  God,  which  passeth  all  under- 
standing, shall  keep  your  hearts  and 
minds,  through  Christ  Jesus. 

8  Finally,  brethren,  "whatsoever 
things  are  'true,  whatsoever  things  are 
"honest,  whatsoever  things  are  ^  just, 
whatsoever  things  are  ypure,  whatso- 
ever things  are  '<■  lovely,  whatsoever 
things  are  of  good  report ;  if  there  be 
any  virtue,  and  if  there  be  any  praise, 

9  think  on  these  things.  » Those  things 
which  ye  have  both  learned,  and  re- 
ceived, and  heard,  and  seen  in  me,  do: 


tion  with  thanksgiving,   let  your  re- 

7  quests  be  made  known  to  God.  And 
the  peace  of  God,  which  passes  all  un- 
derstanding, will  guard  your  hearts 
and  vour  thoughts  in  Christ  Jesus. 

8  Finally,  Ijrethren,  whatever  things 
are  true,  whatever  things  are  venera- 
ble, whatever  things  are  righteous, 
whatever  things  are  pure,  whatever 
things  are  lovely,  whatever  things  are 
of  good  report,  and  if  there  be  any 
virtue,    and    if   there    be  any  praise, 

9  think  on  these  things.  The  things 
also,  which  ye  learned  and  received 
and  which  ye  heard  and  saw  in  me, 


q  1  Sam.  7:12;  Eph.  5  :  20.  r  Num.  6  :  26 ;  Col.  3  :  15.  8  See  Rom.  1 

t  Eph.  4  :  25  ;  5  :  9.  m  2  Cor.  8  :  21.  x  Deut. 

y  1  Tim.  4  :  12  ;  James  1  :  27  ;  1  John  3:3.  z  1  Cor.  13  :  1-7. 


2  :  9-21 

Gal.  5  :  22,  23. 

16  :  20. 

a3:17. 

and  situation,  by  prayer  and  sup- 
plication, or,  petition  (i  =  *),  the  two 
expressing  the  full  and  comprehensive 
channel  by  which  our  requests  are 
made  known  unto  CiJod,  attended 
always  with  thanksgiving.  "The 
whole  Christian  life  should  be  a  prayer, 
the  prayer  of  tlianlcsgiving  and  of  sup- 
plication, in  the  consciousness  of  grace 
received,  and  the  conscious  need  of  re- 
newed grace  "  (Xeander). 

7.  And  so,  as  a  consequence,  the 
peace  of  God,  of  which  he  is  the 
Author  and  which  he  imparts,  that 
deep  and  inward  tranquillity  of  soul 
which  comes  in  connection  with  prayer 
(ver.  6)  and  is  grounded  in  God's  pres- 
ence and  promise;  which  passeth 
all  understanding,  surpassing  every 
thought,    and    comprehension    of  the 

mind    (oomp.    Eph.    3  :  19,  20  ;    Col.    3  :  15  ;   John 

14  :  27)  ;  shall  keep,  will  guard,  your 
hearts,  your  inner  nature,  the  center 
and  seat  of  feelings  and  mental  action, 
and  inind^,  the tlwughfs  and  purposes 
which  issue  from  the  heart,  through, 
rather,  in  Christ  Jesus,  in  whom  the 
divine  protection  will  be  exercised. 
The  peace  of  God  Avill  raise  the  mind 
above  the  influence  of  external  evils, 
and  act  as  a  guard  to  those  who  are  in 
Christ  (3:9),  and  keep  them  safe  and 
unharmed  from  all  their  foes. 

8.  The  apostle  gathers  up  in  one  con- 
cluding and  comprehensive  exhorta- 
tion the  sum  of  Christian  morality. 
Finally,  brethren,  to  sum  up  what  I 
would  say  as  to  Chri-stian  character  and 
conduct.  This  expression  is  not  re- 
sumptive of  3  :  1,  but  "indicates  an 
approach  to  the  end,  and,  as  Meyer 


remarks,  its  recurrence  here  shows 
Paul's  reluctance  to  say  the  last  word 
of  farewell  "  (Hackett,  in  "Lange"), 
Whatsoever  things,  or,  as  many 
things  as,  are  true,  morally  true  in 
thought,  word,  or  deed  (comp.  Eph.  -i  ■■•2\)  • 
honest,  honorable,  or,  venerable,  that 
moral  dignity  which  we  honor  or  re- 
vere; just,  or,  righteous,  in  the  Avidest 
sense,  in  relation  to  God,  to  our  neigh- 
bor, and  to  ourselves  (Kph.  4  :  24  ;    Rom.  2  : 

13) ;  pure,  morally,  a  holy  purity  of 
thought  and  act  (2  cor.  7  :  11)  ;  lovely, 
amiable,  pleasing,  calling  forth  love; 
of  good  report,  that  which  is  morally 
approved  and  admired  by  others;  if 
there  be  any  virtue,  whatever  moral 
excellence  there  is  (2  Peter  1 : 3, 5),  if  there 
be  any  praise,  whatever  praise  there 
is,  given  by  conscience,  or  by  the  moral 
judgment  of  men  ;  think  on  these 
things,  meditate  on  them,  let  the 
highest  and  no))lest  things  be  the  sub- 
ject of  your  thoughts,  and  take  account 
of  them,  in  order  to  make  these  excel- 
lencies your  own.  Notice  how  pure 
and  lofty  a  morality  Paul  enjoins.  He 
did  not  consider  it  inconsistent  with 
the  doctrines  of  salvation  by  grace  to 
urge  and  enforce  the  highest  holy  liv- 
ing. 

9.  These  exhortations  were  not  new, 
but  such  as  he  had  been  accustomed  to 
give,  and  were  confirmed  by  his  exam- 
ple. Those  things  which  ye  have 
both  learned,  better.  The  things 
ivhich  also  ye  learned,  and  received, 
and  heard,  and  saiv  in  me,^3?'«c?^".se. 
Both  think  on  these  things  and  prac- 
tise them.  The  apostle  refers  to  his 
teaching  and  example  while  he  Avas  at 


256 


PHILIPPIANS 


[Ch.  IV. 


aud  »>  the  God  of  peace  shall  be  with 
you. 

Tlianksjor  gifts  and  mlutatioiis. 

10  But  I  rejoiced  in  the  Lord  greatly, 
that  now  at  the  last  >^^  your  care  of  me 
halh  nourished  again ;  wiiereiu  ye 
were  also  careful,  but  ye  lacked  oppor- 

11  tunity.  Not  that  I  speak  in  respect  of 
want:  for  I  have  learned,  in  whatso- 
ever state  I  am,  'i  therewith  to  be  con- 

12  tent.  «I  know  both  how  to  be  abased, 
and  I  know  how  to  abound :  every 
where  and  in  all  things  I  am  instructed 
both  to  be  full  and  to  be  hungry,  both 


these  practice ;  and  the  God  of  peace 
will  be  with  you. 


10  But  I  rejoiced  in  the  Lord  greatly, 
that  now  at  length  ye  revived  again  in 
your  care  for  my  weliare  ;  for  which 
ye  were  also  careful,  but  lacked  oppor- 

11  tunity.  Not  that  1  speak  in  respect  of 
want;  for  1  learned,  in  wliatever  state 

12  I  am,  to  be  content.  I  lx)th  know  how 
to  be  humbled,  and  1  know  how  to 
abound  ;  in  every  thing,  and  in  all 
things,  I  am  instructed,  both  to  be 
filled  and  to  be  hungiy,  both  to  be 


Soe  refs.  Rom.  15  :  33.  c  2  Cor.  11:9.  d  1  Tim.  6:6-9;  Heb.  13  :  5,  6. 

e  1  Cor.  4  :  11  ;  2  Cor.  6  :  4-10 ;  11  :  27. 


Philippi      (Acts    16    :    15;     20    :    1,    6).        He 

taught  and  practised  a  high  Christian 
morality.  And,  as  a  consequence,  the 
God  of  peace,  the  Author  and  Giver 
of  peace,  shall  be  with  you.    God 

is  with  tliose  who  are  at  peace  with  him 
(Kom.  5:1),  and  liis  peace  is  allied  with 
holiness,  and  connected  with  a  recon- 
ciled lieart  and  a  holy  life.  It  will  also 
tend  to  peace  in  the  church  and  con- 
gregation.    (Coiiip.    Kom.    15    :    33,  and    note.) 

What  a  sublime  expression  is  this  of 
the    reward  of  a  pious  and   virtuous 
Christian  life. 
10-20.    Thanks    for    gifts 

BROUGHT     BY     EPAPHRODITUS.       The 

apostle  refers  to  his  own  temporal  cir- 
cumstances, and  to  their  repeated  gifts, 
as  expressions  of  thoughtful  love,  and 
as  wcll-pleasing  to  God. 

10.  Before  closing  his  letter,  Paul 
refers  to  the  immediate  occasion  of  his 
present  writing:  the  gifts  l)rought  him 
by  Epaphroditus  from  the  Philippians. 
But  I  rejoiced  in  the  Lord 
greatly.  Again  we  have  joy  as  the 
keynote  of  this  Epistle.  But  his  joy 
was  not  worldly  nor  merely  after  the 
manner  of  men,  but  in  the  Lord.  And 
it  was  in  no  small  degree,  but  emphati- 
<'ally  great  and  abundant.  That  noAV^ 
at  the  last,  <if  leiKjtIi,  your  care  of 
mQ^  for  my  ivelfare,  hath  flourished 
again,  revived  again,  like  foliage  in 
the  spring.  It  was  not  their  first  re- 
membrance of  him  (vcr.  15) ;  and  doubt- 
less it  was  doubly  prized,  since  he  was 
a  prisoner  and  unal)le  to  work  for  his 
own  support,  as  he  liad  previously 
done.  \\  herein  ye  were  also  care- 
ful,///o/'jy//  f/e  did  indeed  care  for  me, 
but    ye    lacked    opportunity.    It 


[  was   now  three  or   more   years    since 
he   was    last    at   Philippi  (Acts  20  :  6). 
The  distance  was  great,  the   journey 
difficult  and  dangerous,  and  a  trusted 
messenger  who  could  take  a   gift  not 
easy  to  find.    The  verl)  flourished, 
[  revived  (above),  is  poetic  and  very  ex- 
pressive, as  of  a  bud  or  branch  shooting 
'  up  or  sprouting  again.     "  You  caused 
!  your  thought  for    me    to    sprout  and 
I  l)loom  afresh,  like  a  tree  putting  out 
fresh  shoots  after  the  winter  "     (Vin- 
cent). 

11.  Not  that  I  speak  in  resjiect 
to,  on  account  of  Avant,  from  a  feel- 
ing, or  a  state  of  want.  The  word  oc- 
curs elsewhere  in  the  New  Testament 
only  in  Mark  12  :  44  of  the  poverty  of 
the  widow.  My  joy  was  not  merely  the 
pleasure  of  having  my  personal  want 
relieved.  For  I  have  learned  in 
whatsoever  state,  or,  /  learned  in 
the  circumstances,  I  am,  as  a  prisoner, 
to  be  content,  satisfied  with  my  con- 
dition. His  joy  was  in  a  higher  sphere, 
"  in  the  Lord''  (vor.  10). 

12.  His  experiences  liad  been  varied. 
He  had  enjoyed  seasons  of  plenty,  and 
endured  at  times  great  privations;  but 
he  had  learned  the  spirit  of  content- 
ment under  all  circumstances.  I 
know,  by  experience,  both  how  to 
be  abased,  brour/ht  loir,  as  to  priva- 
tions, and  I  know  how  to  abound 
in  comforts  and  resources.  Every 
where,  rather, /«  everi/f/iiiitj,  in  everj- 
particular,  aud  in  all  things,  gener- 
ally, I  am  instructed,  initiated,  into 
the  secret,  or,  /  /tare  /earned  tlie  secret, 
both  to  be  full  and  to  be  hungry, 
etc.  The  Greek  verl)  rendered  in- 
structed was  u.sed  of  initiation  into 


Ch.  IV.] 


PHILIPPIAKS 


257 


13  to  abound  and  to  suffer  need.  I  can 
do  all  things  ^through  Christ  which 

14  streugtheueth  me.  Notwithstanding 
ye  have  well  done,  that  eye  did  com- 
municate with  my  affliction. 

15  Now.  ye  Philippians,  know  also,  that 
in  the  beginning  of  the  gospel,  when  I 
departed  from  Macedonia,  i"  no  church 
communicated  with  me  as  concerning 

16  giving  and  receiving,  but  ye  only.  For 
even  in  Thessalonica  ye  sent  once  and 

17  again  unto  my  necessity.  '  Not  because 
I  desire  a  gift :  but  I  desire  ^  fruit  that 


13  in  plenty  and  to  be  in  want.  I  can  do 
all  things,  in  him  who  strengthens  me. 

14  Notwithstanding,  ye  did  well  to  share 

15  with  me  in  my  affliction.  And  ye  also 
know,  Philippians,  that  in  the  be- 
ginning of  the  gospel,  when  1  went 
forth  from  Macedonia,  no  church  com- 
municated with  me  in  the  way  of  giv- 

16  ing  and  receiving,  but  ye  only ;  that 
also  in  Thessalonica,  ye  sent  once  and 

17  again  to  my  need.  Is'^ot  that  I  seek  for 
the  gift ;  but  I  seek  for  the  fruit  that 


/  John  15:5;  2  Cor.  3  :  4,  5 ;  12  :  9,  10.  g\:1.  ft  2  Cor.  11  :  8-12. 

k  Rom.  15  :  28  ;  2  Cor.  9  :  8-13  ;  Titus  3  :  14. 


i  1  Peter  5  :  2. 


the  Greek  mysteries,  and  is  employed 
by  Paul  in  reference  to  his  experience 
in  a  contented  Christian  life.  He  had 
learned  the  secret  of  being  content  in 
all  relations  and  circumstances. 

13.  To  sum  up,  I  can  do  all 
things,  everything,  through  Christ, 
rather,  according  to  the  best  text,  i)i 
him  tvho  strengtheneth  me.  More 
exactly,  In  respect  to  all  things,  which 
come  to  me  by  the  will  of  God,  whether 
to  do  or  to  suffer,  /  am  strong  in  him 
ivho  infuses  pouter  into  me.  There  is 
no  boasting  here,  for  it  is  not  done  in 
his  own  might.  It  is  the  language 
rather  of  trustful  humility. 

14.  The  apostle  guards  himself  from 
being  misunderstood.  Notwith- 
standing that  I  might  have  gotten 
along  without  your  contribution,  ye 
have  well  done,  or,  ye  did  well, 
that  ye  did  communicate  with, 
rather,  in  sharing  imth  me  in  my 
affliction.  He  was  indeed  afflicted — 
an  imprisoned,  an  impoverished  apos- 
tle. But  it  was  not  so  much  the  tem- 
poral relief  that  he  prized  as  their  sym- 
pathy and  expressions  of  love.  They 
had  done  nobly,  "their  deep  poverty 
had  abounded  to  the  riches  of  their 
liberality  "  ( ^  Cor.  8:2).  Their  sympathy 
out  of  self-denial  made  them  partici- 
pators in  spirit  with  his  afflictions. 

15.  And  this  generous  deed  reminds 
him  of  their  previous  acts  of  beneficence 
toward  him.  It  was  not  a  new  thing  for 
the  Philippians;  they  had  done  the  same 
thing  before.  Now,  ye  Philippians, 
know  also,  better.  And  ye  also  know, 
Philippians,  earnestly,  emphatically, 
and  lovingly  addressed  (2  cor.  e  :  11 ; 
Gal.  3 :  1).  That  in  the  beginning 
of  the  gospel  in  your  region  and 
among  you,  referring  to  his  first  visit, 


I  and  implying  another  visit  after.  And 
this  agrees  with  the  two  visits  recorded 
in  the  Acts  (i6:i2;  20:6).  When  I 
departed  from  Macedonia,  when 
he  was  leaving  Macedonia  for  Greece 
(Acts  17 :  14, 15).  This  was  about  ten  years 
before  this  writing.  No  church  com- 
municated AVith  me,  participated 
with  me  as  to  an   account  of  giving 

I  on  their  part  and  receiving  on  my 
part,  but,  or,  except,  ye  only.  The 
figure  is  that  of  debit  and  credit.  The 
Philippians  in  their  giving  opened  an 
account  as  it  were  with  him.  No  other 
churcli  at  that  time  entered  into  such 
relation  with  him.  He  is  not  blaming 
any  other  church,  but  only  recalling 
the  early  generous  sympathy  of  the 
Philippians. 

16.  For,  or,  that,  even  in  Thes- 
salonica, while  I  was  yet  in  Mace- 
donia, ye  sent  once  and  again, 
not  merely  once,  but  twice,  unto  my 
necessity,  for  his  then  present  need. 
Thessalonica,  a  hundred  miles  from 
Philippi,  was  the  next  place  in  wliich 
he  labored  and  founded  a  church  after 
leaving  Philippi  (Acts  n  :  1-10).  He  was 
there  probably  a  few  weeks,  yet  within 
that  short  time  he  received  gifts  twice 
from  the  Philippians.  He  evidently 
needed  them,  for  he  labored  for  his  own 
support  at  Thessalonica  and  would 
take  nothing  of  the  Thessalonians 
while  introducing   the    gospel  among 

them   (1  Thess.  2:9;    2  Thess.  .3  :  7,  8), 

17.  But  it  was  not  the  gift  that  he 
desired,  but  the  spiritual  fruit,  and  the 
blessings  connected  with  the  gift.  Not 
because  I  desire  a  gift,  better, 
Xot  that  I  am  seeking  for  a  gift,  I  have 
no  such  motive  in  preaching  the  gospel, 
but  I  desire,  rather,  but  (repeating 
emphatically)   /  am  seeking  for    the 


R 


258 


PHILIPPIANS 


[Ch.  IV. 


18  may  abound  to  your  account.  But  I 
have  all,  and  abound :  I  am  full,  hav- 
ing received  >  of  Epaphroditus  the 
things  which  were  *r?i<  from  you,  ">  an 
odour  of  a  sweet  smell,  a  sacrifice  ac- 

19  ceptable,  well-pleasing  to  God.  But 
my  God  "  shall  supi)ly  all  your  need 
"according  to  hi's  riches  in  glory  by 
Christ  Jesus. 

20  pNow  unto  God  and  our  Father  be 
glory  for  ever  and  ever.    Amen. 


18  abounds  to  your  account.  But  I  have 
all,  and  abound  ;  I  am  full,  having  re- 
ceived of  Epaphroditus  the  tilings  sent 
from  you,  an  odor  of  sweet  smell,  a 
sacrifice  acceptable,  well  pleasing  to 

19  God.  But  my  God  will  supply  all  your 
need,  according  to  liis  riches  in  glory, 
in  Christ  Jesus. 

•20  Now  to  God  and  our  Father  be  the 
glory  forever  aud  ever.    Amen. 


n  Heb.  13  :  16  ;  1  Peter  2 
o  Eph.  1  :  7;  3  :  16. 


n  Ps.  23  :  1 ;  41  :  1-3  ;  84  :  11  ;  2  Cor.  9  :  8. 
p  Bom.  16  ;  27  ;  Gal.  1  :  4,  5. 


fruit,  the  recoinjpense,  that  abounds, 

increases,  like  interest,  to  your  ac- 
count. There  is  a  possible  reference 
in  this  last  clause  to  the  figure  of  i)i- 
terest  on  money.  The  apostle  would 
have  the  fruit  or  recompense  accrue 
to  the  credit  of  the  Philippians.  He 
wishes  the  blessings  arising  from  the 
gift  placed  on  the  side  of  the  giver. 

18.  Explanatory  of  what  he  has  just 
said.  As  to  the  gift,  I  am  .seeking  that 
it  may  redound  to  your  profit ;  but  as 
to  my  present  need  and  my  desire  for 
future  gifts,  I  have  all,  /  have  to  the 
fall  all  thinr/s  necessary  for  my  tem- 
poral wants,  and  abound.  I  have 
enough  and  more  than  enough.  I  am 
full,  having  received  of  Epaph- 
roditus the  things  which  were 
sent  from  you.  As  to  Epaphroditus 
see  2  :  25,  and  note. 

This  is  the  first  mention  of  him  as 
the  bearer  of  the  collection  from  the 
Philippians,  The  strong  language  of 
the  apostle  indicates  his  deep  emotion 
and  his  high  appreciation  of  their  gen- 
erous expressions  of  love.  The  gift  he 
describes  under  an  image  of  an  offering 
to  God,  as  an  odour  of  sweet 
smell,  a  sweet-smelling  sacrifice,  an 
expression  frequent  in  the  Old  Testa- 
ment to  descril)e  a  sacrifice  acceptable 

to  Ciod.       (See  Kph.  .5  :  2,  aud  note). 

Notice,  it  is  the  thing  itself,  the  gift 
sent,  and  all  it  intended  to  represent, 
that  is  the  sacrifice  acceptable, 
well-pleasing  to  God.  Such  gifts 
of  Christian  love  are  offerings  to  God, 
"for  with  such  sacrifices  God  is  well 
pleased"  ( "'h-  isrie).  And  such  he 
describes  the  Philippian  collection  to 
be.  How  could  he  have  acknowledged 
their  beneficence  more  beautifully, 
more  appreciately,  or  more  devoutly  ? 

19.  And  God,  to  whom  these  offer- 
ings are  so  well  pleasing,  will  surely 


!  reward  them.    Notice    how   Paul    re- 
garded God  as  personally  his  own,  My 

God   (See  note  on  1:3).      My  God  will  do 

for  you  what  I  could  not  possibly  do 
for   you.     Shall    supply   all    your 

need,  or,  every  need  of  yours.  To  the 
Corinthians  Paul  speaks  of  the  deep 
poverty  of  these  Macedonians  (2  Cor.  8  : 
2).  But  we  are  not  to  limit  God's  sup- 
pl}^  to  the  temporal  wants.  The  prom- 
ise is  general,  extending  to  their 
spiritual  needs  also.  The  measure  of 
the  supply  is  unlimited.  According 
to  his  riches  in  glory.  His  riches 
j  is  resplendent  and  glorious.  God  will 
recompense  the  Philippians  according 
to  his  infinite  and  glorious  riches,  both 
in  this  world  and  the  world  to  come. 
Some  make  in  ylory  adverbial.  He 
will  recompense  them  gloriously,  in 
such  a  way  that  his  glory  will  be  mani- 
fested. This  idea  is  included  and  im- 
plied in  the  preceding  interpretation. 
By  Christ  Jesus,  to  be  connected 
with  vill  supply,  as  the  sphere  of  the 
glorious  riches,  "  in  whom  dwelleth  all 
the  fullness  of  the  Godhead  l)odily,  and 
ye  are  made  full  in  him  "  (Coi.  2  : 9,  10). 
What  praise  and  gratitude  for  their 
generosity  are  couched  in  these  words. 
20.  The  promise  just  uttered  leads 
to  the  doxology  that  follows.  Now 
unto  God  and  our  Father,  or,  to 
'  our  God  aud  Father.  The  apostle  no 
'  longer  says  my,  but  our,  including  the 
Philippians  with  himself.  Be  the 
glory,  of  this  their  generosity  and  of 
the  divine  supply  of  their  every  need. 
For  ever  and  ever,  unto  the  ages  of 
the  ages,  in  imitation  of  the  Hebrew. 
An  age  is  a  long  space  of  time,  a  cycle. 
This  combination  of  the  double  plural 
seems  peculiar  to  the  New  Testament. 
The  whole  of  endless  duration  is  con- 
ceived of  as  a  succession  of  cycles,  well 
expressed  by  the  phrase,  for  ever  and 


Ch.  IV.] 


PHILIPPIANS 


259 


21  <J  Salute  every  saint  in  Christ  Jesus. 
The  brethren  f  which  are  with  me  greet 

22  you.  All  the  saints  salute  you.  ^  chiefly 
they  that  are  of  Caesar's  household. 

23  'The  grace  of  our  Lord  Jesus  Christ 
be  with  you  all.    Amen. 

It    wa"s    written  to    the  Philippians 
from  Rome  by  Epaphroditus. 


21  Salute  every  saint  in  Christ  Jesus. 
The  brethren  who  are  with  me  salute 

22  you.  All  the  saints  salute  you,  but 
especially  they  Avho  are  of  Caesar's 
household. 

23  The  grace  of  the  Lord  Jesus  Christ  be 
with  ycjur  spirit. 


q  Rom. 


Gal.  1  :  2. 


t  Roiu.  16  :  2-t. 


ever  (Gai.  i :  5).  Amen,  so  surely  it  is, 
and  so  may  it  be. 

21-23.  Salutations  and  bene- 
diction. 

21.  Salute,  greetings  and  good 
wishes  to  every  saint,  individually, 
not  excepting  any  member  of  the 
church,  united  in  a  living  union  to 
Christ  Jesus,  (comp.  ou  i  :  1.)  The 
salutation  is  to  every  saint,  as  viewed 
in  his  relation  to  Christ,  thus  making 
it  a  Christian  salutation,  perhaps  dis- 
tinguished from  the  Jewish  and  Old 
Testament  salutation.  The  brethren 
which  are  with  me  ;  his  personal 
attendants  and  associates  in  labor. 
Greet,  or,  salute  you.  This  at  first 
seems  inconsistent  with  2  :  20,  21.  But 
Paul  could  call  them  brethren,  though 
they  were  selfish  and  greatly  lacking 
in  consecration  to  Christ.  And  this 
deficiency  did  not  prevent  them  from 
sending  Christian  salutations. 

22.  All  the  saints,  the  church- 
members  generally  at  Rome,  as  dis- 
tinguished from  the  smaller  circle  just 
named.  They  doubtless  learned  about 
the  Philippians  from  Paul  and  Epaph- 
roditus, and  their  interest  was  increased 
in  them  by  their  liberality  to  the  apos- 
tle. Chiefly,  bnt  especially,  they  that 
are  of  Caesar's  household,  those 
saints  who  are  of  Csesar's  house.  The 
greeting  was  emphatic  and  special,  and 
the  apostle  makes  it  prominent.  The 
word  rendered  household,  more  gener- 
ally means  in  the  New  Testament  a 
house,  though  it  is  sometimes  used  of 

its    inmates     (Jolm    4    :    53;     1    Cor.    16  :   15). 

Here  it  probably  includes  those  serv- 
ants and  attendants  w^ho  lived  at  the 
imperial  residence  of  Xero,  or  who  had 
employment  there.  These  would  in- 
clude slaves,  freedmen,  who  were  often 
entrusted  with  high  and  confidential 
positions,  and  possibly  some  persons  of 
high  rank.  In  a  larger  sense  the  im- 
perial management  was  enormous,  in- 
cluding  a   multitude  of  officers   and 


positions.  If  Paul  was  quartered  in 
the  neighborhood  of  the  palace,  he  may 
have  been  brought  into  intimate  rela- 
tions to  the  servants  and  attendants. 
Some  have  supposed  that  Seneca  may 
have  been  one  of  Ctesar's  household  to 
whom  Paul  referred.  But  there  is  no 
evidence  or  probability  that  the  great 
Stoic  pliilosopher  and  moralist  ever  be- 
came a  Christian,  or  that  he  became 
favorably  interested  in  Paul  and  his 
teachings.  Neander  conjectures  that 
some  of  Csesar's  liousehold  may  have 
been  natives  of  Philippi,  or  may  have 
known  some  Philippian  Christians  who 
had  been  at  Philippi.  Lightfoot  argues 
tliat  these  members  of  Ctesar's  house- 
hold were  earlier  converts,  who  did  not 
owe  their  conversion  to  Paul's  preach- 
ing at  Rome  ;  and  he  thinks  that  the 
saints  greeted  in  Rom.  16  :3-15,  are  the 
same  saints  who  send  greetings  here 
from  Rome,  Such  questions  are  inter- 
esting, but  cannot  be  positively  settled. 
At  the  same  time  the  fact  that  such 
greetings  were  sent  indicates  the  spread 
and  permeating  influence  of  Chris- 
tianity at  that  time.  It  is  also  an  in- 
teresting item  in  the  ministry  of  Paul, 

(Comp.  1  :  12-14.) 

23.  The  §rrace  of  our  Lord 
Jesus  Christ.  A  similar  prayer  is 
found  at  the  end  of  Paul's  other  Epis- 
tles. See  on  Gal.  6  :  18.  With  you 
all ;  according  to  the  best  text,  ^vith 
your  spirit,  your  inner,  spiritual,  re- 
generate nature.  Amen  should  be 
omitted.  The  subscription,  as  in  all  of 
the  Epistles,  was  by  a  later  hand.  Here 
it  is  evidently  correct,  as  it  is  drawn 
from  the  Epistler  itself. 

Practical  Remarks. 

L  It  is  our  duty,  as  well  as  our  highest 
interest,  to  be  firm  in  Christ's  service.  So 
will  we  contribute  to  the  joy  and  the  re- 
wards of  our  teachers  (ver.  1 ;  Eph  6  :  13, 
14;  IThess,  2:19,  20). 


260 


FHILIPPIANS  ; 


[Cii.  IV. 


2.  It  is  the  duty  of  officers,  leaders,  and 
workers  in  the  church  to  seek  unity  of 
counsel  and  action,  '-to  be  of  the  same 
mind  in  the  Lord"  (ver.  2;  Eph.  4:3; 
Ps.  34  :  13-15). 

o.  Christian  women  have  their  sphere 
of  labor  in  the  gospel  which  is  in  harmony 
with  their  sex  and  their  reUitions  with 
men.  Nowhere  in  tiie  New  Testament 
are  they  represented  as  pastors,  or  elders, 
or  public  preachers  of  the  gospel.  They 
were  deaconesses,  helpers,  assistants,  co- 
workers, ministering  to  the  saints,  to  the 
sick,  and  the  poor  (ver.  3 ;  Luke  8:2,  3 ; 
Acts  18:  26;  Rom.  16  :  1-3). 

4.  Believers  may  have  tribulations  in 
the  world,  disc(juragements,  trials,  mis- 
fortunes, sorrows;  but  "in  the  Lord" 
they  will  always  have  a  ground  of  rejoic- 
ing" (ver.  4  ;  1  Peter  1:8;  Hab.  3  :  17,  18). 

rt.  The  shortness  of  time  and  the  uncer- 
tainty of  life  should  moderate  our  desires 
and  plans  about  earthly  things,  and  lead 
us  to  be  ready  for  the  call  or  coming  of 
the  Lord  (ver.  5  ;  l  Cor.  7  :  29-31). 

6.  As  Christians  we  should  be  anxious 
only  to  be  in  the  path  of  duty  and  right 
before  God  (ver.  6  :  1  Peter  5:6). 

7.  It  is  always  our  Christian  privilege  to 
commit  ourselves  to  God  and  to  enjoy 
that  peace  which  "passeth  all  under- 
standing "  (ver.  7  ;  Isa.  26  :  3,  4  ;  John  14  : 
27). 

8.  Christians  should  practise  the  highest 
and  purest  morality  ;  possess  an  incor- 
ruptible character,  and  aim  after  an  un- 
impeachable reputation.    As  far  as  they 


are  able  they  should  be  the  friend  and 
patron  of  whatever  is  right,  and  pure,  and 
true,  and  lovely  (ver.  8,  9  ;  2  Peter  1 :  5-8). 

9.  In  the  practice  of  godliness  we  may 
expect  the  blessing  and  presence  of  the 
God  of  peace,  both  in  life  and  in  death 
(ver.  9;  Heb.  13;  20,21). 

10.  It  is  a  privilege  as  well  as  a  duty  of 
Christians  to  minister  by  gifts  and  money 
to  the  wants  of  preachers  and  mission- 
aries of  the  gospel  (ver.  10,  14-17 ;  1  Cor. 
9  :11,  13,  14). 

11.  Learn  from  Paul,  the  persecuted  pris- 
oner of  Je«us  Christ,  a  lesson  of  content- 
ment and  of  its  attainment  through  him 
who  strengthens  us  (ver.  11-13 ;  John  15  : 
5). 

12.  Ministers  should  welcome  temporal 
help  from  their  people  not  for  selfish  ends, 
but  for  the  Lord's  sake  and  the  spiritual 
good  of  the  people  (ver.  14-18;  2  Cor.  8  : 
7-9;  2  Cor.  9  :  8,  9). 

13.  Gifts  to  God's  servants  and  for  his 
cause,  presented  in  the  spirit  of  worship, 
are  well  pleasing  to  God  (ver.  18  ;  2  Cor. 
9  :  12-14). 

14.  Nothing  is  ever  lost  in  doing  good, 
even  in  this  life  (ver.  19  ;  Luke  6  :  38). 

15.  Whether  Christians  reside  in  palaces, 
cottages,  or  dungeons,  they  should  hold 
fellowship  by  mutual  salutations,  kind- 
nesses, and  prayers  (ver.  20-23;  Philem. 
10-13,23). 

16.  The  Lord  will  have  some  to  honor 
him  in  every  condition  and  station  in  life 
(ver.  22 ;  Dan.  2  :  47,  49 ;  Rom.  11  :  4). 


NOTE. 


The  Lord  Jesus  Christ  (Phn.  3:20). 
A  significant  name.  Christ  from  the 
Greek  corresponds  with  Messiah  from 
the  Hebrew.  The  Greek  km-ios.  Lord, 
is  the  term  used  in  the  Stptuimint  ver- 
sion of  the  Old  Testament  for  Jehovah, 
and  when  thus  used  is  without  the  arti- 
cle. Likewise  in  the  ton  instances  of 
the  use  of  the  exact  epithet,  Tlie  Lord 
Jesus  Christ,  in  the  New  Testament  the 
term  kurios,  Lord,  is  without  the  arti- 
cle. All  these  are  by  Paul  except  one 
(James  1:1).    KiLvios  is  also  uscd  without 


the  article  in  some  other  instances 
where  Jesus  is  meant,  for  example 
Phil.  2  :  11,  "and  every  tongue  confess 
that  Jesus  Christ  is  Lord."    (See  also  Luke 

2:11;     Acts    2  :  36  ;     1    Cor.    12  :  3  ;     Rom.    10  :  9  ; 

.jude  4.)  The  name  therefore  appears  to 
be  equivalent  io  Jehovah  Jesus  Messiah, 
presenting  the  God-man,  the  incarnate 
Christ.  iStephen  got  such  a  view  of 
Jesus  at  his  martyrdom  and  Saul  of 
Tarsus  at  his  conversion.  See  Biblio- 
theca  Sacra,  April  1902,  p.  267  f. 


THE  EPISTLE  TO  THE  COLOSSIANS 


Salutation  and  thanksgiving. 

1  PAUL,  a  an  ajiostle  of  Jesus  Christ  by 
the  will  of  God,  and  ''Timotheus  our 

2  brother,  no  the  saints  and  faithful 
brethren  in  Christ  which  are  at  Co- 
losse:  d  Grace  be  unto  you,  and  peace, 


1  PAUL,  an   apostle  of  Christ  Jesus, 
through  the  will  of  God,  and  Timothy 

2  the  brother,  to  the  saints  and  faithful 
brethren  in  Christ  who  are  in  Colosse  : 


a  Eph.  1  :  1. 


6  Phil.  1  :  1. 


d  See  refs.  Rom.  1  :  7. 


Title.  The  oldest  known  form  is 
simply,  To  the  Colossians.  The  longer 
form  of  the  Common  version  is  implied 
in  the  salutation,  and  was  adopted  in 
the  Elzevir  Greek  Testament  of  1624. 

CHAPTER  I. 

After  greeting  the  Christian  brethren 
at  Colosse  (ver.  1,  2)^  the  apostle  gives 
thanks  to  God  for  their  Christian 
graces,  character,  and  progress  through 
the  ministry  of  Epaphras  (ver.  3-8),  and 
prays  for  their  further  advancement  in 
the  practical  knowledge  of  God's  will, 
being  made  fruitful  in  wisdom  and 
good  works,  and  prepared  for  the  in- 
heritance of  the  saints  in  light  (ver.  9-12), 
giving  thanks  for  having  been  rescued 
from  the  power  of  darkness  and  trans- 
ferred into  the  kingdom  of  the  Son, 
through  whom  we  have  redemption 
(ver.  i.s,  u).  The  apostle  passes  naturally 
to  the  pre-eminence  of  Christ,  as  the 
Head  of  creation  (ver.  15-17),  as  Head  of 
the  church,  as  having  the  Divine  full- 
ness, and  as  the  reconciler  of  heaven 
and  earth  through  his  atoning  sacrifice 
(yer.  ig-20).  ^  The  blcssings  of  this  recon- 
ciliation is  theirs,  if  they  continue 
steadfast  in  the  faith  (ver.  21-23)  ;  of 
which  reconciliation  he  is  a  minister, 
rejoicing  in  the  midst  of  suffering, 
ready  to  labor  for  them  as  for  other 
Gentiles,  aiming  and  striving  earnestly 
to  present  eveiy  man  perfect  in  Christ 

(ver.  24-29). 

1,  3.  Greeting  Colossi  an  Chris- 


tians. Compare  Paul's  salutations  in 
his  other  Epistles. 

1.  Paul  au  apostle  of  Jesus 
Christ  by,  or,  through,  the  will   of 

God.        (See     Gal.   1  :  1,    note,    and    Epli.    I  :  1, 

note.)  Contrast  with  Phil.  1:1,  where 
Paul  had  no  occasion  to  assert  his  apos- 
tolic authority.  Here  he  styles  him-self 
an  apostle,  as  he  had  never  visited 
them  and  had  never  seen  most  of  them, 
and  it  was  necessary  to  speak  of  some 
things  positively  and  with  authority. 
And  Timotheus  our  brother,  lit- 
erally, the  brother,  in  Christ.  Doubt- 
less he  was  well  known,  at  least  by  repu- 
tation. As  Paul's  helper  he  may  have 
visited  Colosse  while  they  were  at  Eph- 
esus.  Paul  associates  Timothy  witli 
himself  in  Phil.  1  :  1 ;  1  Thess.  1  :  1  ;  2 

TheSS.  1:1;    Philem.  1.       (See   Acts  16  :   1. 

note.)  Notice  that  the  most  approved 
text  has  Christ  Jesus,  putting  emphasis 
on  Christ,  as  also  in  the  salutations  of 
his  other  Epistles  of  the  imprisonment. 
Tlie  greatness  and  glory  of  Christ's  per- 
son and  work  were  specially  in  his  mind. 

2.  To  the  saints,  to  those  sepa- 
rated from  the  world  and  set  apart  to 
holiness  and  God's  service,  (c'omp.  note 
on  Phil.  1:1.)  And  faithful,  believing, 
trustful,  brethren  in  Christ,  wlio 
had  believed  on  him  unto  eternal  life 
(1  Tim.  1  •  16),  Such  persons  would  be 
trustworthy, /a ?7 /*/?(/,  a  meaning  which 
many  prefer.  At  Colosse.  A  Phryg- 
ian city  on  the  river  Lycus,  a  branch 
of  the  Miieander,  twelve  miles  from  La- 
odicsea,  and  about  one  hundred  miles 

261 


2(3  li 


COLOSSIANS 


[Ch.  I. 


from  God  our  Father  and   the   Lord 
Jesus  Christ. 

3  eWe  give  thanks  to  God  and  the 
Father  of  our  Lord  Jesus  Christ,  pray- 

4  ing  always  for  you,  f since  we  heard  of 
vour  faith  in  Christ  Jesus,  and  of  the 

5  love  w/iich  ye  have  to  all  the  saints,  e  for 
the  hope'-'whicii  is  laid  up  for  you  in 
heaven,  whereof  ye  heard  before  in 
'the  word  of  the  truth  of  the  gospel; 

6  which  is  come  unto  you,  ''as  it  is  in  all 
the  world,  and  '  bringeth  forth  fruit,  as 


Grace  to  you,  and  peace,  from  God  our 
Father. 

3  We  give  thanks  to  God  the  Father  of 
our  Lord  Jesus  Christ,  praying  always 

4  for  you,  having  heard  of  your  faith  in 
Christ  Jesus,  and  of  tlie  love  which  ye 

5  have  toward  all  the  saints,  because  of 
the  hope  which  is  laici  up  for  you  in 
heaven,  of  which  ye  heard  before  in 
the  word  of  the  ti'uth  of  the  gospel ; 

6  which  is  come  to  you.  even  as  it  is  also 
in  all  the  world,  bearing  fruit,  and  in- 


e  See  refs.  Rom.  1:8,9.  /  Ver.  9  :  Eph.  1  :  15.  gl  Cor.  15  :  19 ;  2  Thess.  2  :  16. 

;i  Ps.  31  :  19  ;  2  Tim.  4  :  8 ;  1  Peter  1  :  3,  4.  i  Kph.  1  :  13.  k  Matt.  24  :  14 ;  Mark  16  :  15. 

i  Johu  15  :  16;  Phil.  1  :  11. 


east   of    EphesilS.       (see    further    in  Introduc- 

tiou.)     Grace    be    unto    you,    and 

peace,  etc.       (see  uoteson  Gal.  1  :  3  auii  Phil. 

1:2)  The  words.  And  the  Lord 
Jesus  Christ,  are  wanting  in  no 
other  Pauline  salutation,  but  are  to  be 
omitted  here  according  to  the  highest 
critical  authorities. 

3-8.    Thanksgiving  for   their 
Christian   graces   and  spiritual 
progress   thkoigh  the  ministry 
OF  Epaphras.     These  words  of  appre-  1 
elation  prepare  the  way  for  the  warn-  I 
ings  and  arguments  against  the  errors  I 
which  were  threatening  the  faitli   and  | 
spiritual  life  of  the  Colossian  saints. 

3.  We  give  thanks  to  God. 
Omit  and,  according  to  the  best  text. 
Read,  God  the  Father  of  our  Lord 
Jesus  Christ.  The  Father  is  the 
fountain  of  the  Godhead,  as  it  were, 
the  background  of  Deity.  (See  uotes  ou 
Kph.  1  :  3.  17.)  Praying  always  for 
you.  Thanksgiving  was  a  part  of  the 
apostle's  prayers,  and  doubtless  both 
were  closely  united  in  liis  mind.  He 
thanked  God  whenever  he  prayed  for 
them,  having  heard  of  their  faith  and 
love.  Notice  that  the  apostle  uses  the 
plural  irr,  associating  Timothy  with 
himself,  in  these  opening  verses. 

4.  Since  Ave  heard,  rather, /mr/7?gr 
]ic(ir<1,  of  your  faith,  your  belief  and 
trust  in  Christ  Jesus^  in  whom  fiiitli 
lives,  centers,  and  rests.  This  pleasing 
report  Paul  had  recently  heard  from 
Epaphras  (ver.  h).  On  this  verse,  see 
note  on  E:ph.  1  :  15.  And  of  the 
love  which  ye  have  to,  better,  to- 
ward,  all  the  saints  ereryirhere, — a 
love  extending  xiifo  ;ind  (onong,  all  the 
saints.  Faith  and  love  go  togetlier. 
"  Faith  whicli  worketh  by  "  or,  through, 


"love"  (Gal.  5  :  6).  " This  is  his  com- 
mandment, that  we  should  believe  on 
the  name  of  his  Son  Jesus  Christ,  and 
luve  one  another"  (i  Jehu  s  :  23). 

5.  For  the  hope.  Because  of  the 
hojje,  that  which  is  hoped  for,  the  fu- 
ture blessedness,  which  is  laid  up, 
stored  up,  for  you  in  heaven,  being 
absolutely  safe  there.  This  clause  is 
clo.sely  connected  with  the  preceding 
faith  and  love.  Thus  the  three  sister 
graces  are  here  brought  together.  Both 
faith  and  love  are  fed  and  stimulated 
by  hope.  They  are  called  forth  and 
conditioned  not  on  earthly  things  and 
earthly  rewards,  but  by  their  hope 
of  blessedness  in  heaven  (neb.  6  :  is,  19), 
And  Christ,  without  whom  there  can  be 
no  heavenly  blessedness,  is  there  "sit- 
ting at  the  right  hand  of  God  "  (3  :  1). 
Back  of  all  he  is  our  hope  (ver.  27,-  1 
Tim.  1  :  1),  In  heaven,  literally,  i)i  the 
heavens,  a  Hebrew  expression  for  the 
whole  region  and  sphere  of  the  upper 

unseen  world.       (Seeuoteon  Kph.  4  :  10.) 

AV hereof,  of  which  hope,  ye  heard 
before,  formerly,  in  the  word  of 
the  truth  of  the  gospel,  0/  the  glad 
tidings,  of  Jesus  and  the  resurrection 
(.Acts  17  :  is).  They  had  in  the  past  al- 
ready heard  the  truth  announcetl  in  the 

gospel   (Kph.   1   :  13;    Gal.  2  :  14).       Lightfoot 

thinks  that  there  is  a  contrast  here  be- 
tween the  true  and  genuine  gospel  as 
taught  by  Epaphras  and  the  spurious 
substitutes  as  taught  by  later  pretend- 
ers. 

6.  Which  gospel  word  of  truth  is 
come  unto  you,  or,  is  present  in  thr 
v)idst  of  you,  as  it  is,  better,  even  as 
it  is  a/so  in  all  the  world,  in  which 
it  is  found  and  which  it  is  to  perme- 
ate.    The  world  is  here  viewed  as  "  the 


Ch.  L] 


COLOSSIANS 


263 


it  doth  also  in  you,  since  the  daj-  ye 
heard  of  it,  and  knew  ™  the  grace  of 

7  God  in  truth :  as  ye  also  learned  of 
"  Epaphras  our  dear  fellowservant,  who 
is  for  you  a  faithful  minister  of  Christ; 

8  who  also  declared  unto  us  your » love 
in  the  Spirit. 


creasing  in  you  also,  since  the  day  ye 
heard  it,  and  knew  the  grace  of  God 
in  truth  ;  as  ye  learned  from  Epaphras 
our  beloved  fellow-servant,  who  is  for 
us  a  faithful  minister  of  Christ,  who 
also  made  known  to  us  your  love  in  the 
Spirit. 


m  Titus  2  :  11 ;  1  Peter  5  :  12. 


n  4  :  12  ;  Philem.  23. 


0  Rom.  5:5;  15  :  30 ;  Gal.  i 


Held  "  (Matt.  13 :  38),  of  the  gospel's  work-  \ 
ings  and.  triumphs.  (Comp.  ou  Rom.  lo :  is. ) 
According  to  tlie  best  text  and  should  \ 
be  omitted  and  the  clause  rendered  as 
follows :  bearing  fruit  and  increasing, 
as  it  doth  also  in  you.  The  iigure 
is  taken  from  a  fruit-bearing  tree.  The 
gospel  is  essentially  fruit-bearing,  in- 
ternally and  externally.  If  a  person  is 
a  Christian  he  must  be  a  fruit-bearer. 
This  had  been  exemplified  in  the  hearts 
and  lives  of  the  Colossian  believers 
from  the  very  first.  Since  the  day 
ye  heard  of  it,  rather,  heard  it,  the 
gospel  message,  and  knew,  experi- 
mentally, the  grace  of  God,  in  the 
gift  of  Christ  and  salvation,  in  truth 
as  a  reality,  "/h  truth  qualifies  the 
whole  preceding  expression  and  sug- 
gests a  contrast  with  the  doctrines  of 
the  false  teachers  who  had  crept  in 
among  them"  (BoiSE).  The  Colos- 
sians  had  experienced  the  love  of  Christ 
and  his  gracious  salvation,  and  knew 
their  truth  not  only  in  their  reception, 
but  as  realities,  essentially  different 
from  the  doctrines  of  false  teachers, 
whether  Jewish  or  Gnostic. 

7.  Also,  omitted  by  the  best  text. 
Connect  closely  with  "in  truth"  (ver. 
e).  As  ye  also  learned  of,  from, 
Epaphras.  They  knew  the  grace  of 
God  in  truth  just  as  they  had  learned 
from  Epaphras.  Their  own  experi- 
ence and  his  instructions  were  in  ac- 
cord. The  name  Epaphras  (*  :  12; 
Philem.  23)  appears  to  be  an  abbrevia- 
tion of  Epaphroditus  (Phii.  2  :  25;  4  :  is). 
Both  forms  were  common.  They  ap- 
pear to  designate  different  persons  in 
Paul's  Epistles.  Epaphras  was  of  Col- 
osse,  had  labored  there  and  in  the  regions 
around,  and  had  come  thence  to  Rome 
(1:7;  4  :  12,  13),  while  Epaphroditus  be- 
longed to  Philippi,  had  labored  in  that 
region,  and  had  been  sent  thence  to 
Rome,  bringing  the  church's  contribu- 
tion to  Paul.  This  passage  indicates 
that  Epaphras  was  the  first  or  chief 
evangelist  in  planting  the  gospel    at 


Colosse.  Tradition  makes  him  a  pastor 
there  and  a  martyr.  Paul  styles  him 
our  dear,  beloved,  fellowservant, 
serving  the  same  Master,  a  fellow-serv- 
ant in  publishing  the  same  gospel. 
This  designation  shows  the  relation  of 
Epaphras  to  Paul  and  to  Christ.  It  is 
also  applied  to  Tychicus  (*  :  i\,  but  is 
not  elsevvhere  used.  Who  is  for  you, 
in  your  behalf,  a  faithful  minister 
of  Christ,  working  and  serving  faith- 
fully under  him.  Another  reading, 
preferred  by  the  latest  critical  authori- 
ties, is.  Who  for  us,  in  our  behalf,  thus 
indicating  that  Epaphras  had  repre- 
sented Paul  at  Colosse  and  preached 
the  gospel  there  in  his  stead.  But  ac- 
cording to  either  reading  this  clause 
gives  a  further  and  high  commenda- 
tion to  Epaphras. 

8.  Paul  adds  a  further  statement. 
Who  also  declared,  made  known, 
unto  us  your  love  ;  the  Christian 
grace  of  love  generally,  in  the  Spirit, 
the  Holy  Spirit,  who  shed  abroad  God's 
love  in  their  hearts  (Rom.  5:5),  under 
whose  pervading  presence  love  lives 
and  abides.  Love  also  is  the  fruit  of 
the  Spirit  (oai.  5  :  22),  As  Epaphras 
preached  the  gospel  for  Paul,  so  he 
brought  back  to  Paul  the  report  of  the 
Christian  love  exercised  by  the  Colos- 
sians. 

9-14.  Prayer  for  their  spirit- 
ual PROGRESS  AND  THANKSGIVING 
FOR      THE      REDEMPTIVE      WORK      OF 

Christ.  Prayer  and  thanksgiving 
are  closely  connected  in  all  the  intro- 
ductory passages  of  the  Epistles  of  Paul's 
imprisonment  at  Rome  (Rph.  1  :i6;  piiii. 

I  :  3,  4;    Col.  1  :  3.  9,  12  ;    Philem.    4),      In    VCr. 

13  and  14  Paul  glides  into  Christ's  per- 
son and  work,  the  theme  of  the  Epistle 
and  the  antidote  of  the  heretical  teach- 
ing at  Colosse. 

9.  For  this  cause,  in  view  of  their 
faith  and  love  and  hope  and  the  whole 
report  received  from  Colosse  (ver.  4-8). 
We  also,  Timothy  and  I  on  our  part, 
responding  to  ' '  your  love  in  the  Spirit  " 


264 


COLOSSIANS 


[Ch.  I. 


Prayer  for  fruit/ Illness  mid  growth.     Christ's 
dignity,  office,  and  ivork. 

9  p  For  this  cause  we  also,  since  the  day 
we  heard  //,  do  not  cease  to  pray  for 
you,  anil  to  desire  i  that  ye  might  be 
tilled  with  nhe  knowledge  of  his  will 
"in  all  wisdom  and  spiritual  under- 

10  standing;  'that  ye  migiit  wallc  worthy 
of  the  Lord  "  unto  all  piciising,  »  being 
fruitful  in  every  good  work,  and  y  in- 
creasing in  the    knowledge  of    God ; 

11  » strengthened  with  all  might,  accord- 
ing to  his  glorious  power,  ^unto  all 
patience  and  longsuffering  with  joyful- 


9  For  this  cause  we  also,  since  the  day 
we  heard  it,  do  not  cease  to  pray  for 
you,  and  to  ask  that  ye  may  be  tilled 
with  the  knowledge  of  his  will,  in  all 
spiritual  wisdom  and  understanding; 


10  that  ye  may  walk  worthy  of  the  Lord 
to  all  pleasing,  bearing  fruit  in  every 
good  work,  and  growing  in  the  knowl- 


11  edge  of  God  ;  being  strengthened  with 
all  i)ower,  according  to  the  might  of 
his  glory,  unto  all  patience  and  long- 


p  Eph.  1  :  15,  16. 
t  See  refs.  Eph.  4  :  1. 

y  2  PeUT  3  :  18. 


q  Eph.  3  :  11-19.  r  Rom.  12  :  2 ;  Eph.  5  :  17.  «  1  Cor.  2  :  12,  13. 

M  1  Thess.  4:1;  Heb.  11  :  5  ;  13  :  15,  16.  z  See  refs.  ver.  6  ;  2  Cor.  9 

z  Eph.  3  :  16  ;  6  :  10.  a  Prov.  24  :  10 ;  Rom.  5:3-6;  Eph.  4  :  2. 


(ver.  8),  since  the  day  we  heard  it, 

the  report  of  your  faith  and  love  (ver.  4),  i 
do  not  cease  to  pray  for  you,  gen- 
erally and  in  spirit  continuously  ^comp. 
uote  ou  Eph.  1  :  16),  and  to  dcsirc,  to 
ask  earnestly,  uaakiug  a  specific  re- 
quest. 

The  main  and  foundation  petition  is: 
That  ye  might,  may,  be  filled  to 
your  full  satisfaction,  Avith  the  fu/l,  or, 
positive,  knowledge  of  his  will, 
etc.  The  word  is  often  rendered,  ful/ 
knoivledge.  "But  a  full  knowledge 
of  God's  will  is  not  possible  for  the 
finite  mind ;  hence,  perhaps  we  may 
render  it,  a  definite  or  positive  knowl- 
edge, in  distinction  from  a  vague,  doubt- 
ing, hesitating  knowledge"  (Boise). 
Our  highest  attainment  is  reached  in 
knowing  and  doing  the  will  of  God.  (See 
Eph.  5  :  17.)  The  prayer  is,  that  they 
may  be  filled  in  all  Avisdom  and 
spiritual  understanding.  Spirit- 
ual should  be  connected  with  both 
nouns,  in  all  spiritual  wisdom,  intelli- 
gent perception;  and,  understanding, 
the  knowing  bow,  spiritually,  to  com- 
pare, apply,  and  attain  results.  The 
wisdom  and  understanding  are  not  nat- 
ural and  fieslily  (-'  cor.  i  :  12),  but  are 
spiritual   through  the  impartations  of 

the  Spirit  (l  ror.  2:U:  U:20;  Eph.  4:i;i.  14). 

10,  Why  he  prayed  that  they  may 
be  filled  with  tiie  knowledge  of  bis 
will.  The  ])nrpose  of  being  filled  was, 
That  ye  might,  niai/,  walk  worthy 
of  the  Lord,  of  Christ,  unto  all 
pleasing,  tliat  is,  pleasing  Christ  in 
everything.  (<'"inp.  Phu.  i  :  27.)  To  walk 
has  reference  to  the  whole  active  life. 
Lord,  in  Paul's  Epistles,  usually  desig- 


nates Christ.  To  walk  tvorthy,  or,  worth- 
ily, is  to  live  and  act  in  a  way  corre- 
sponding to  what  Christ  is  to  us  and 
has  done  for  us.  Unto  all  pleasing,  so 
as  to  be  well  pleasing  to  him  in  all 
things  "whether  present  or  absent" 
(2  Cor.  5:!>),  at  all  timcs  striving  "to 
please  him  who  has  called  us  to  be  sol- 
diers "  (i  Tim.  2:  4). 

This  worthy  walk  is  further  charac- 
terized and  described.  Being  fruitful 
in  every  good  work,  or,  In  every 
good  work  bearing  fruit  and  increas- 
ing in  the  knowledge  of  God. 
By  bearing  fruit  they  would  glorify 
God  and  give  evidence  that  they  were 

Christ's  disciples  (John  15  :  8  ;  see  on  ver.  6). 

In  connection  with  their  fruit-bearing 
they  would  increase  in  the  knowledge  of 
God,  which  is  "life  eternal"  (John  n  : 
3).  Some  eminent  scliolarstake  knowl- 
edge as  the  instrument  of  their  increase, 
"  by  the  knowledge  of  God."  It  seems 
better  to  regard  the  construction  as  a 
dative  of  reference,  making  a  statement 
in  respect  to.  The  i)icrease  is  a  growth 
in  respect  to  the  spiritual  knowledge 
of  God,  having  reference  to  a  develop- 
ment of  that  knowledge  in  the  l)eliever. 
11.  A  second  element  and  character- 
istic of  walking  Morthily  :  Strength- 
ened with  all  might,  etc.  Liter- 
ally, In  all,  every  kind  of,  power, 
being  made  2)owerful  according  to 
the  might  of  his  glory.  In  moral  and 
spiritual  power  of  will,  affection, 
precept  ion,  understanding,  and  action, 
they  needed  to  be  made  powerful, 
after  the  pattern  and  measure  of  the 
might  of  God's  glorious  maje.«;ty. 
Unto,  in  respect  to,  all   patience. 


Ch.  I.] 


COLOSSIAN« 


265 


12  ness  ;  ^  giving  thanks  unto  the  Father, 
c  which  hath  made  us  meet  to  be  par- 
takers of  '1  the  inheritance  of  the  saints 

13  e  in  li^ht :  who  liath  delivered  us 
from  fthe  power  of  darkness,  sand 
hath  translated  as  into  the  kingdom  of 

14  iihis  dear  Son :  Un  whom  we  have  re- 


12  suffering  with  joy  ;  giving  thanks  to  the 
Father,  who  made  us  meet  for  the  por- 
tion of  the  inheritance  of  the  saints  in 

13  light ;  who  delivered  us  out  of  the  do- 
minion of  darkness,  and  translated  us 
into  the  kingdom  of  the  Son  of  his 

14  love ;  in  whom  we  have  the  redeuip- 


6  3  :  15  ;  Eph.  5  :  20.  c  Rom.  8  :  29,  30.  d  See  refs.  Matt.  25  :  34  ;  Acts  26  :  18 ;  Eph.  1  :  11. 

Isa.  60  :  19.  /  Luke  22  :  53  ;  2  Cor.  4  :  4 ;  1  Peter  2:9.  g  See  refs.  Eph.  2  :  3-10  ;  2  Peter  1  :  11. 

h  Matt.  3  :  17  ;  Eph.  1:6.  i  Matt.  20  :  28 ;  Eph.  1  :  7. 


steadfast  endurance  under  trials  and 
longsuffering    with    joyfulness, 

with  joy.  These  virtues  were  needed  by 
Christians  in  those  days  of  opposition 
and  persecution.  And  the  strength  of 
God  in  tlieir  hearts  would  enable  them 
to  endure  all  afflictions  with  joy.  (comp. 
Rom.  5:3.)  This  is  indeed  a  Christian 
paradox,  to  rejoice  in  sutlering  and 
afflictions.  "Sorrowful  yet  always  re- 
joicing" (2  Cor.  6  :  10).  Mauyscholars 
both  in  ancient  and  modern  times  con- 
nect unth  joyfulness  with  what  fol- 
lows, with  joy  giving  thanks,  etc.  This 
makes  good  sense  and  gives  a  fitting 
thought,  but  by  so  doing  we  lose  sight 
of  the  joyful  endurance,  which  the 
phrase  with  joy  makes  empliatic.  Tiie 
peculiarity  of  Christian  endurance  is 
that  it  is  joyful  (Rom.  5  :  3)^  and  so  it 
seems  better  to  join  "  with  joyfulness  " 
with  the  preceding  words.     (Comp.  Acts 

13  :  50-52  ;    1  Thess.  1:6;    James  1:2.) 

13.  A  third  element  and  character- 
istic of  a  worthy  walk,  Tltankfulness. 
This  goes  along  with  other  Christian 
virtues,  and  flows  out  of  tlie  glorious 
and  joyous  experiences  of  the  Christian 
life.  Giving  thanks  unto  the 
Father  of  the  Son,  the  author  of  our 
salvation  and  the  fountain  of  our  re- 
demption.     (See   note  ou  vt.  3.)      >^'hich 

hath  made  us  meet,  rather,  Who 
made  nsfit,hy  the  Holy  Spirit  through 
his  Son,  to  be  partakers,  or,  for  the 
portion  of  the  inheritance  of  the 
saints  in  the  kingdom  of  light. 
Many  ancient  manuscripts  read  you 
instead  of  us.  The  figure  here  is  of  a 
portion  by  lot.  "The  inheritance  of 
Canaan,  the  allotment  of  the  promised 
land,  here  presents  an  analogy  to,  and 
supplies  a  metaphor  for,  the  higher 
hopes  of  the  new  dispensation.  .  .  It 
is  not  won  by  us,  but  allotted  to  us" 
(LiGHTFOOT).  The  earnest  of  this  al- 
lotted inheritance  is  given  us  to  enjoy 
here  (Rph.  i-u).    It  begins  with  eternal 


life  here  and  is  completed  hereafter. 
The  portion  of  tlie  saints  is  in  the 
i-ealm  of  light,  which  is  characterized 
by  purity,  knowledge,  and  joy,  un- 
mingled  with  darkness  and  the  spirit 
and  deeds  of  darkness.  "The  light  is 
the  sphere  within  which  the  inherit- 
ance of  the  saints  is  found,  as  darkness 
is  the  sphere  in  which  those  who  are 
outside  of  the  kingdom  of  God  live" 
(DwiGHT,  in  "  Meyer"). 

13.  Additional  grounds  of  thankful- 
ness are  given  in  what  the  Father  has 
further  done  for  us.  Who  hath  de- 
livered, better,  tcho  delivered,  or, 
rescued  its,  at  the  time  that  he  "made 
us  meet  to  be  partakers  of  tlie  inherit- 
ance of  light."  From  the  power, 
the  authority,  the  tyrannical  dominion 
of  darkness.  Compare  the  same  words, 
"power  of  darkness"  from  our  Sav- 
iour's lips  (i-uke  22  :  53).  Tlic  woi'd  ren- 
dered power,  denotes  some  kind  of 
authority  or  dominion,  wliether  lawful 
or  unlawful  :  here  it  lias  tlie  idea  of  a 
harsh  and  tyrannical  power.  Dark- 
ness is  here  opposed  to  "light,"  and 
represents  the  moral  kingdom  of  spir- 
itual ignorance,  delusion,  sin,  mi.sery, 
and  death.  (Comp.  Kpii.  5  :8,  ii.)  Under 
this  dominion  man  came  by  the  fall. 
The  rescue  from  this  dominion  presents 
one  side ;  the  other  side  is,  And  trans- 
lated, transported,  us  at  the  time  of 
our  conversion,  into  the  kingdom 
of  his  dear  Son,  rather,  the  *S'o».  of 
his  love  not  only  beloved  by  the  Father, 
but  as  possessing  that  love  which  is  the 
essence  of  God  (1  Joim  4:8).  He  both 
embodied  his  Father's  love  (1  John  4  :  9, 
10),  and  is  also  the  supreme  object  of 
the  Father's  love  (Matt.  3  :  it  ;  12  :  is). 
Compare  note  on  "the  beloved"  (Eph. 
1  :  6).  Notice  that  Christ's  kingdom 
already  exists  and  that  we  are  trans- 
ferred into  it  and  become  citizens  of  it 
at  the  moment  of  regeneration.  Thus 
he   brings  into  view  in  this  and  the 


266 


COLOSSIANS 


[Ch.  I. 


demption  through  his  blood,  even  the 

15  forgiveness  of  sins.    Who  is  ^  the  image 
of  >the  invisible  God,  "the  firstborn  of 

16  every  creature.     For  >»  by  him  were  all 


15  tion,  the  forgiveness  of  sins ;    who  is 
the  image  of  the  invisible   God,  the 

16  first-born  of  every  creature ;    because 
in  him  were  all  things  created,  iu  the 


k  Phil.  2:6;  Hub.  1  :  6. 


I  See  refs.  John  1  :  18. 

n  See  refs.  John  1 


Ps.  89  :  27  ;  Prov.  8  :  29- 


iiext  verse  the  great  doctrinal  theme,  I 
Christ's   person  and  work,  which  he  | 
proposes  to  discuss  and   to  use  as  an 
antidote  for  the  false  doctrines  which 
were   tlireatening    the    faith    and    the 
practice  of  the  Colossians. 

14.  Tlie  mention  of  the  Son  leads  the 
apostle  to  speak  further  of  what  we 
liave  in  Christ.  In  whom  we  have, 
literally,  are  having,  redemption, 
deliverance  through  the  payment  of  a 
ransom  as  a  present  and  continuing 
fact.  (See  note  ou  Kpii.  1  :  7.)  Through 
his  blood,  omitted  by  the  best  text. 
This  truth  is  expressed  in  Eph.  1  :  7 
and  below  in  ver.  20.  It  is  as  believers 
are  in  union  witli  Christ  (in  whom) 
that  they  have  this  redemption.  And 
it  consists  essentially  and  primarily  in 
the   forgiveness,  the  yemission,  of 

sins.      In    Eph.    1   :  7  (""    which    see    note), 

trespasses  instead  of  sins.  The  latter 
word  has  a  deeper  and  more  internal 
meaning  tiinn  the  former,  (see  note  ou 
Rom.  5:12.)  While  redemption  begins 
with  the  putting  away  of  sin  as  if  never 
committed,  it  extends  to  both  body  and 
soul  unto  an  endless  existence  (R^m- 
K  :  23  ;  Titus  2:  u).  "  May  not  this  studicd 
precision  point  to  some  false  conception 
of  redemption  put  forward  ])y  heretic 
teachers?  Later  Gnostics  certainly  per- 
verted the  meaning  of  the  term,  apply- 
ing it  to  their  own  formularies  of  initi- 
ation "  (LiGHTFOOT).  Redemption  is 
not  a  mystic  deliverance  by  secret  rites 
from  the  captivity  of  the  flesh  and 
matter,  but  tlie  forgiveness  and  putting 
away  of  sin  and  its  penalty  from  one's 
spiritual  nature.  It  implies  reconcili- 
ation tiirough  a  Father's  love  and  a  de- 
liverance from  a  sense  of  guilt  and  of  a 
Father's  wrath. 

15-20.  Christ's  absolute  prk- 
EMINENCE.  In  creation,  in  the  church, 
and  as  the  reconciler  of  heaven  and 
earth.  The  kindred  passages  to  this 
are  Eph.  1  :  20-2.3  and  Phil.  2  :  6-11. 

15.  Naturally  the  apostle  passes 
from  the  redemptive  work  of  Christ  to 
liis  divine    Person.      Who,   referring 


back  to  "the  Son  of  his  love  "  ( vtr.  is), 
as  he  was  before  his  incarnation,  still 
is,  and  ever  will  be.  In  tliis  and  the 
two  following  verses  Christ  is  presented 
in  his  relation  to  God  and  the  universe. 
Who  is  the  image,  tite  likeness,  of 
the  Divine  nature  and  of  the  absolute 
moral  excellence  of  the  invisible 
God  "  whom  no  man  has  seen  at  any 

time  or  can  see"  (l  Tim.  e  :  16:    .Johu  5  :  37  : 

1  John  4  :  12),  But  the  Sou  has  declared 
and  manifested  him  (Joim  1  :  18;  u  :  9 ; 
Hcii.  1  :  3).  "Christian  antiquity  has 
ever  regarded  the  expression  '  image  of 
God '  as  denoting  the  eternal  Son's 
perfect  equality  with  the  Father  in  re- 
spect to  his  substance,  power,  and 
eternity"  (Ellicott).  Christ,  the 
likeness  of  the  invisible  God,  is  seen  in 
creation,  in  his  incarnation,  in  the 
revelation   of  his    being,  nature,   and 

will   (John  1  :  1-4.  14;    14  :  9,  10). 

The  firstborn  of  every  crea- 
ture, in  relation  to  the  whole  creation. 
He  was  not  created  but  born  before 
every  creature,  before  any  created 
thing  came  into  existence.  This  mean- 
ing seems  evident  from  what  immedi- 
ately follows :  that  he  created  all 
things,  was  before  all  things,  and  the 
holder  together  of  all  things  (ver.  i6,  17). 
A  king's  first-born  was  heir,  and  often 
associated  with  him  in  royal  titles  and 
authority  (ps.  89  :  27).  The  expression 
is  an  attempt  to  descri])e  a  divine  mys- 
tery and  relationship.  He  was  the  first- 
begotten  in  reference  to  all  creation, 
having  priority  and  precedence  over 
the  whole  creation.  It  is  almost  sub- 
stantially the  same  title  as  "the  only 
begotten  Son,"  or  according  to  many 
ancient  authorities,  "God  only  ])egot- 
ten  who  is  in  the  bosom  of  the  Father" 
(John  1  :  is).  The  Son  is  allied  to  the 
creature  by  his  manhood,  to  the  "  invis- 
ible God"  as  their  Lord  and  Creator 
over  all  by  the  right  of  eternal  primo- 
geuiiure. 

IG.  Justifying  and  explaining  the 
preceding  statement.  For  by  him, 
literally,  Because  in   him,  as  compre- 


Ch.  I.] 


COLOSSIANS 


267 


things  created,  that  are  in  heaven,  and 
that  are  in  earth,  visible  and  invisible, 
whether  the !/ be  thrones,  or  » dominions, 
or  principalities,  or  powers:  all  things 
were  created   by  him,   and  for   him : 

17  Pand  he  is  before  all  things,  and  by 

18  him  all  things  consist.    And  q  he  is  the 


heavens,  and  on  the  earth,  the  visible 
and  the  invisible,  whether  thrones,  or 
dominions,  or  rulers,  or  authorities ; 
all  things  have  been  created  through 

17  him.  and  for  him  ;  and  he  is  before  all 
things,  and  in  him  all  things  hold  to- 

18  gether.    And  he  is  the  head   of  the 


p  See  refs.  1  Cor.  8  :  6. 


q  See  refs.  Eph.  1  :  10,  22,  23. 


bending  the  source,  center,  and  casual 
element  of  existence.  Were  all  thius^s 
created,  brought  into  existence.  The 
act  of  creation  rested  in  him,  and  all 
things  came  forth  from  him.  Hence 
he  could  not  have  been  included  in 
the  creation,  (see  last  verse.)  "  The  apos- 
tolic doctrine  of  the  Logos  teaches  us 
to  regard  the  Eternal  Word  as  hold- 
ing tTie  same  relation  to  the  universe 
which  the  Incarnate  Christ  holds  to 
the  church.  He  is  the  source  of  its 
life,  the  center  of  all  its  developments, 
the  mainspring  of  all  its  motions" 
(LiGHTFOOT).  Compare,  "And  gave 
him  to  be  bead  over  all  things  to  the 
church  "  (Epii.  1 :  22).  Notice  bow  closely 
Paul  in  these  later  Epistles  comes  to 

John  (Johu  1  :l-4). 

The  all  things  created  are  enumerated 
and  classified.  As  to  locality,  That 
are  in  heaven,  \i\urn\,  in  the  heave}is, 
and  that  are  in  earth,  on  the  earth  ; 
in  all  the  regions  of  the  universe.  As 
to  their  nature,  visible,  such  things 
as  can  be  seen,  material  things,  as  sun, 
moon,  stars,  the  earth,  vegetable  and 
animal  creation ;  invisible,  imma- 
terial and  spiritual,  as  human  spirits, 
and  angelic  beings  in  particular.  As 
to  the  rank  of  the  angelic  creation, 
Whether  they  be  thrones,  the 
highest  grade,  or  dominions,  or 
principalities,  or  powers.  Four 
classes  are  given,  similar  to  Eph.  1  :  21, 
on  which  see  note.  Such  lists  as  these 
in  Paul's  Epistles  generally  refer  to 
angelic  l)eings.  The  ax)ostle  enumerates 
them  generally  without  attempting  to 
define  their  power  or  to  assign  their 
places  in  the  heavenly  world.  Here  as 
elsewhere  be  holds  to  the  existence  of 
angels  and  of  angelic  orders  (2  :  10 ;  Kph. 
1  :  21 ;  Rom.  8  :  38).  The  thought  and  the 
order  may  have  been  suggested  by  the 
speculations  of  some  Jewish  and  Gnos- 
tic false  teachers  who  had  been  at 
Colosse.  They  would  dignify  angels 
and  put  the  act  of  creation  and  the 
thing  created  as  far  as  possible  from 


j  God.  Paul  teaches  that  all  things  and 
'  the  beings  of  greatest  eminence  had 
their  creative  origin  in  Christ.  In  fine, 
that  all  things  (note  how  he  repeats 
all  things  in  these  verses)  were, 
rather,  have  been,  created,  from  the 
beginning  to  the  present,  by  him, 
rather,  through  him,  as  the  divine  in- 
strument (John   1  :  3,  10;   1   Cor.  8  :  6),  and 

for  him,  or,  unto  him,  as  the  ulti- 
mate ol)ject  or  end.  "  He  is  the  end  of 
creation,  containing  the  reason  in  him- 
self, why  creation  is  at  all,  and  why  it 
is  as  it  is"  (Alford).  He  is  the  me- 
dium and  instrument  of  the  Divine 
energy,  the  Alpha  and  Omega,  the  be- 
ginning and  the  end.  All  things  come 
from  and  through  him,  and  tend  to 
him.  Comp.  Heb.  1:2;  Rom.  14  :  8 ; 
also  Rom.  11  :  36,  where  it  is  said  of 
God,  "  For  from  him  and  through  him 
and  for  him,  are  all  things,"  showing 
the  intimate  relation  between  the  Fa- 
ther and  the  Son.  (see  aUo  l  Cor.  is  :  28; 
Rev.  4  :  11.) 

17.  An  emphatic  repetition  of 
Cbrist's  pre-existence  and  superiority 
over  all  things.  And  he  himself  is, 
exists,  before  all  things,  from  eter- 
nity, a  repetition  of  the  thought,  "  He 
is  the  firstborn  "  (ver.  15).  He  is  the  "  I 
am"  (Johu  8  :  58),  He  was  prior  to  all 
created  existences.  And  by,  literally, 
in,  him  all  things  consist,  stand,  or 
hold  together.  He  is  the  center  of  co- 
hesion in  the  universe.  He  holds  all 
things  together  in  unity.  The  thought 
is  akin  to  that  in  Heb.  1:3,"  Uphold- 
ing all  things  by  the  word  of  his 
power  "  ;  and  to  that  in  Acts  17  :  28, 
"  In  him  we  live,  and  move,  and  have 
our  being."  He  is  the  bond  of  being 
and  all  existence. 

18.  Passing  from  nature  or  the  world 
of  creation  to  the  world  of  grace  the 
apostle  presents  Christ  as  head  of  the 
church.  A  parallel  is  drawn  between 
the  two.  And  he  is,  himself,  em- 
phatic, possibly  with  reference  to  some 
error  of  the    Colossian    church,    the 


208 


C0L06S1AXS 


[Ch.  I. 


head  of  the  body,  the  church  :  who  is 
'the  beginning,  'the  firstl>orn  from  the 
dead  ;  '  that  in  all  (lihigs  he  might  have 

1\)  the  pre-eminence.  For  it  pleased  the 
Father  that  ^  in  him  should  all  fulness 

20  dwell:    and,    » having    made    peace 


body,  the  church  ;  who  is  the  begin- 
ning, the  first-born  from  the  dead ;  in 
order  that  he  may  become  iu  all  things 

19  pre-eminent.   Because  in  him  it  pleased 

20  ail  the  fullness  to  dwell ;  and  through 
him  to  reconcile  all  things  to  himself. 


3  :  14.  8  See  refs.  Acts  26  :  23. 

u  See  refs.  John  1  :  14,  16. 


*  Sol.  Soug  5  :  10 ;  John  3  :  31,  35 ;  Heb.  1  :  5,  6. 
X  See  refs.  Eph.  2  :  13-17. 


head,  the  supreme  ruling,  vital,  and 
sustaining  power  of  the  body,  which 
is  the  church,  in  its  universal  sense. 
The  relation  of  Ciirist  to  the  church  is 
here  represented  as  a  real  and  vital 
union.  There  is  a  connection  of  life, 
so  that  the  body  must  be  made  up  of 
living  nienibcrs,  of  believers.  T/ie 
church  is  here  represented  as  a  spiritual 
organic  unity  nuule  up  of  the  whole 
body  of  believers  in  Christ  to  the  end 
of  the  gospel  dispensation.  It  is  not  an 
organization  in  the  world  with  officers, 
laws,  and  external  ordinances.  Those 
belong  to  local  churches,     (see  ou  Eph. 

1  :  22,  23.  ) 

Who  is,  or,  Seeing  he  is,  the  be- 
ginning, the  origin  and  source  of  life 
(Acts  1-  :  15 :  Rev.  3  ;  u).  He  is  the  begin- 
ning to  each  inenil)er  in  particular  and 
to  the  spiritual  church  collectively,  not 
only  by  the  inipartation  of  spiritual 
life  to  the  soul  but  of  immortal  life  to 
the  body.  Christ  as  the  head  and  the 
beginning  is  closely  connected  with  his 
resurrection  from  tlie  dead.  His  resur- 
rection is  a  proof  and  manifestation 
of  his  headship,  and  also  a  firstfruit, 
and  a  pledge  that  the  l)ody  shall  live 
also.  Hence  the  apostle  adds  The 
firstborn,  likened  to  a  birth,  from 
the  dead,  from  among  and  from  the 
midst  of  the  dead,  coming  forth  into 
life.  As  the  son  was  tiie  firstborn  as  to 
the  whole  natural  creation  (ver.  15)^  so 
he  is  to  the  whole  church  spiritual.  He 
was  the  firstborn  in  his  resurrection, 
rising  in  "the  power  of  an  indissolu- 
ble life"  (Hob.  7  :  Ki).  Others  had 
been  raised  to  die  again,  but  he  was 
raised  to  die  no  more.  That  in  all 
things,  in  nature,  providence,  and 
grace,  in  tlie  universe  and  in  the 
church,  he  hi)nsc/f,  and  he  alone, 
might  have  the  pre-eminence, 
that  lu'  might  in  all  things  become  first, 
in  dignity  and  rank,  and  be  supreme. 

I  J).  This  ver.se  confirms  the  thouglit 
just  expressed.  The  pre-eminence  of 
Christ  m   all   things   is  grounded   on 


the  indwelling  of  the  divine  fullness 
of  him.  For,  Because,  it  pleased 
the  Father,  or,  it  was  pleasing  to  the 
Father.  This  may  be  grammatically 
rendered  as  above,  or.  It  jileased  all  the 
fuiluess  to  dwell.  I  prefer  the  former. 
God  the  Father  seems  to  be  the  subject 
of  what  follows.  But  the  meaning  is 
the  same  in  either  construction.  That 
in  him,  that  is,  Christ,  emphatic,  as 
the  central  subject  of  thought.  Should 
all  fulness,  rather,  all  the  fullness. 
The  fullness  of  what  ?  This  appears  to 
be  answered  decisively  by  2  :  9  where 
the  same  thought  is  more  fully  stated  : 
"  All  the  fulness  of  the  Godhead."  This 
attbrds  the  only  adequate  reason  and 
ground  for  the  statement  of  Christ's 
supreme  and  absolute  pre-eminence. 
Lightfoot  discusses  the  word  fullness 
with  great  thoroughness  and  shows 
that  it  was  a  technical  term  in  Paul's 
time,  in  Jewish  theological  schools, 
"denoting  the  totality  of  the  divine 
powers  and  attril)utes."  Notice  the 
word  dwell,  implying  a  permanent 
abode.  This  was  not  to  be  temporary, 
but  abiding.  From  eternity  he  pos- 
sessed the  divine  essence  ami  fullness; 
but  in  his  incarnation  it  was  not  till 
his  work  was  accomplished  in  his  death 
and  resurrection  that  the  divine  full- 
ness in  respect  to  all  things  took  up  its 
permanent  and  everlasting  abode  in 
him  as  the  Head  of  both  nature  and 
grace.  And  this  was  the  result  of  the 
Father's  good  pleasure,  ''  It  pleased  the 
Father  that  in  him,"  etc. 

20.  The  reconciliation  effected 
through  Christ  the  reconciler.  AVehave 
here  the  conclusion  of  this  wonderful 
sentence,  theclima.x  ending  in  the  aton- 
ing and  reconciling  work  of  Christ. 
(Jod  the  Father  and  Christ  the  Son,  are 
l»(»th  engaged  in  this  leconciliation.  It 
is  better  to  follow  the  (Jreek  in  render- 
ing, and  ])ut  the  second  clause  fii-st, 
thus:  And  by,  better,  through,  him 
to  reconcile  all  things  unto  him- 
self, to  God  the  Father,  iiaving  made 


Oh.  L] 


COLOSSIANS 


20'J 


through  the  blood  of  his  cross,  y  by  him 
to  reconcile  all  things  unto  himself; 
by  him,  I  say,  whether  they  be  things  in 
earth,  or  things  in  heaven. 

21  And  you,  ^that  were  sometime  alien- 
ated and  enemies  in  your  mind  by 
wicked  works,  yet  now  hath  he  recon- 

22  ciled  » in  the  body  of  his  flesh  through 


having  made  peace  through  the  blood 
of  his  cross  ;  through  him,  whether  tlie 
things  on  the  earth,  or  the  things  in  the 

21  heavens.  And  you  also,  being  in  time 
past  alienated, 'and  enemies  in  your 
mind  in  wicked  works,  yet  now  has  he 

22  reconciled  in   the    body  of   his  flesh 


y  See  refs.  2  Cor.  5 


z  Eph.  2  :  1-3,  12,  19. 


a  See  refs.  Eph.  2  :  15, 16. 


peace  through,  by  means  of  the 
blood  of  the  cross,  the  blood  which 
was  shed  upon  the  cross.  The  verb  i*en- 
dered  reconcile  is  found  in  this  exact 
form  only  here,  in  the  next  verse,  and 
in  Eph,  2  :  16  (on  which  see  note).  It  means 
to  change  again  completely  from  en- 
mity to  friendship,  to  bring  back  again 
to  a  state  of  harmony.  It  implies  the 
race's  innocence  and  fall  in  Adam,  and 
the  reconciliation  through  him,  through 
Christ,  Compare  the  use  of  the  simpler 
form  of  the  verb  in  Rom,  5  :  10  and  2 

Cor.  5  :   18  (ou  which  see  uote). 

This  reconciliation  is  effected  through 
the  blood  of  Christ  which  he  shed  in 
his  death  upon  the  cross.  As  blood 
represents  the  life  (oeut.  12  :  23),  so 
the  whole  life  of  Jesus  on  the  earth 
wds  an  offering  for  man,  which  cul- 
minated in  the  propitiatory  sacrifice 
on  the  cross  (Rom.  3  :  25).  By  this  means 
through  Christ  God  is  said  to  reconcile 
cell  things  to  himself,  and  this  is  em- 
phatically repeated  and  explained, 
through  him,  whether  things  in 
earth  or  things  in  heaven.  All 
creation,  the  whole  universe,  is  affected. 
The  fall  marred  the  harmony  of  all 
things.  The  reconciliation  will  restore 
that  harmony,  Comixire  Rom,  8  :  19- 
23,  and  notice  how  the  whole  creation 
will  enjoy  the  blessed  influence  of  the 
glorious  liberty  of  the  children  of  God. 
The  apostle  speaks  by  anticipation. 
The  work  which  is  going  on  the  apostle 
views  as  an  accomplished  fact.  All 
things  are  to  be  brought  together  and 
summed  up  in  Christ  (Rph.  1  :  10)  in  the 
new  heavens  and  the  new  earth  where- 
'  in  dwelleth  righteousness  (2  Peter  3  :  13)  ; 
and  sin,  death,  the  devil  and  his  follow- 
ers are  to  be  consigned  to  an  everlast- 

'  ing  destruction  (Rev.  la  :  20  ;    20  :  10  ;  see  uote 
on  Eph.  1  :  10), 

The  repetition  "by  him"  indicates 
that  this  harmony  of  all  things  in  sub- 
jection to  God  results  entirely  through 
Christ's  mediatorial  and  atoning  work. 


The  phrase,  "  having  made  peace, 
through  the  blood  of  his  cross,"  is 
immediately  connected  with  the  recon- 
ciliation, and  shows  its  ground  and 
how  it  was  possible  (Rom.  s  :  25, 26).  The 
Father,  the  God  and  Author  of  peace, 
effected  it  through  the  death  of  his  Son 
(johu  3  :  16).  "  Being  justified  by  faith, 
we  have  peace  with  God  through  our 
Lord  Jesus  Christ "  (Rom.  5  :  1). 

31-23.  The  Colossians  included 
in  this  reconciliation  ;  its  pur- 
pose and  human  conditions, 

21.  And  you  also,  ye  Colossians, 
Gentiles,  are  included  in  this  recon- 
ciliation, (corap.  Eph.  2:1.)  That  WCFe 
sometimes,  once,  alienated,  es- 
tranged from  God.  They  are  viewed  not 
as  originally  alienated,  but  having  be- 
come so,  implying  the  primitive  inno- 
cence  of  the   race,       (Comp.  uote  on   Eph.  2  : 

12.)     And  enemies  to  God  in  your 

mind,  in  respect  to  your  rational  pow- 
ers, manifested  not  by,  but  i»,  wicked 
works  which  ye  planned,  approved, 
and  did,  "  The  seat  of  the  enmity  is  in 
that  inner  man  which  thinks,  reflects, 
and  wills,  and  its  sphere  of  manifesta- 
tion is  '  in  evil  works,'  which  are  relig- 
iously acts  of  hostility  to  God,  becau.se 
morally  they  are  bad"  (Dr,  Alexan- 
der McLaren),  Yet  now,  though 
you  w^ere  once  enemies,  hath  he,  God 
the  Father,  who  is  the  subject  through- 
out the  passage  (ver.  19, 20),  reconciled 
through  the  finished  work  of  Christ. 
( Comp.  ou  Eph.  2:13.)  The  clausc  is  contin- 
ued in  the  next  verse, 

22.  In  the  body  of  his  flesh,  his 
natural  body  which  lie  had  on  earth, 
in  distinction  from  his  spiritual  body 
which  he  now  has,  and  from  his  my.stical 
body,  the  church  (ver.  is).  It  is  possible 
that  the  apostle  was  aiming  at  something 
like  the  somewhat  later  Docetic  heresy 
which  held  that  our  Lord's  body  was 
only  a  semblance.  Jerome  relates  that 
some  held  to  this  "  while  the  apostles 
wereyet  in  Judea."  Through  death, 


270 


COLOSSIANS 


[Ch.  I. 


death,  *>to  present  you  holy  aiifl  uii- 
blameable  and  uiireproveable  in  his 
23siglit:  <=if  ye  continue  in  the  faith 
d grounded  "and  settled,  and  be  «not 
moved  away  Irom  the  hope  of  the 
gospel,  which  ye  have  heard,  ^aiid 
which  was  preached  to  every  creature 
which  is  under  heaven. 
8  Whereof  I  Paul  am  made  a  minis- 


through  death,  to  present  you  holy  and 
without  blemish  and  blameless  before 
23  him  ;  if  indeed  ye  abide  in  the  faith 
grounded  and  steadfast,  and  not 
moved  away  from  the  hope  of  the 
gospel,  which  ye  heard,  which  was 
preached  in  the  whole  creation  which 
IS  under  heaven  ;  of  which  I,  Paul,  be- 
came a  minister. 


Eph.  1:4;  Titus  2  •  14 ;  Jude  24. 
/  Rom.  10  :  18. 


c  John  8  :  30-32.  d  Eph.  3  :  17. 

g  See  refs.  2  Cor.  3  :  6 ;  1  Tim.  2  :  ' 


e  John  15  :  6. 


his  atoning  death,  which  in  ver.  20  is 
brouglit  to  view  by  the  words,  "through 

the    blood    of   the   cross."       (Comp.  Heb.  2  : 

14,  15.)  The  object  and  purpose  of  this 
reconciliation  througli  Christ's  death: 
jyiat  he,  the  Father,  might  present 
you  as  a  bride,  "  a  chaste  virgin  to 
Christ"  (2  Cor.  11  :  2),  "a  glorious 
church"  (Kph.  5  :  27),  in  the  day  of 
Christ's  appearing  (2  Cor.  4  :  u) ;  holy, 
consecrated  to  God,  dying  to  the  world, 
living  to  hiiu  ;  unblameable,  ivith- 
out  blei/iish,  free  from  the  stains  and 
bleniishes  of  sin;  unreproveable, 
blameless,  against  whom  no  charge  can 
be  brought  (Ron..  8  :  33)  ;  in  his  sight, 
before  him,  in  the  presence  of  God. 
The  apostle  views  them  perfect  and 
complete  in  Christ,  "  without  fault  be- 
fore the  throne  of  God." 

23.  God  has  made  peace  and  is 
effecting  reconciliation  in  order  that 
Christ  may  have  a  people  holy  before 
God.  But  this  includes  personal  faith, 
effort,  and  activity'.  God's  purpose  de- 
pends on  certain  human  conditions,  If 
ye  continue  in  the  faith,  if  i)ideed, 
or,  Assuming  that  ye  abide  i)),  or  rest, 
upon  the  faith,  persist  in  believing,  in 
exercising  faith.  If  suggests  a  doubt, 
and  introduces  conditions,  the  fulfill- 
ment of  which  was  assured  through 
grace  on  God's  part,  but  only  through 
perseverance  on  man's  part.  They  were 
to  abide  in  a  living  faith,  grounded 
upon  the  word  and  love  of  God,  as 
upon  a  foundation  stone,  and  settled, 
steadfast,  upon  Ciirist  and  his  eternal 
trutli  (1  H^^^ier  2  :fi-9).  This  is  the  posi- 
tive side  of  abiding  in  the  faith.  The 
negative  side  follows  :  And  not 
moved  away,  not  ro)ista)itly  shift- 
iiHj,  like  one  ungrounded  and  unsettled, 
from  the  hope,  arising  from  ancl 
belonging  to  the  gospel.  Compare 
"Christ  in  you  the  hope  of  glory" 
(ver.  27).     The   gospel   proclaims  peace 


and  reconciliation,  and  the  hope  of  a 
present  and  eternal  salvation  in  Christ. 

(Comp.  Eph.  1  :  18  ;    4:4). 

The  mention  of  the  gospel  leads  the 
apostle  to  refer  to  three  matters  of  in- 
terest connected  with  the  preaching  the 
go.spel  as  grounds  of  encouragement  to 
steiulfastness :  (1)  Which  gospel  ye 
have  heard,  more  exactly,  which  ye 
heard  at  your  conversion.  Through 
the  preaching  of  Epaphras  they  had 
received  the  gosjiel  and  learned  by  ex- 
perience its  power  and  were  led  to 
lay  hold  of  the  hope  set  before  them. 
(2)  Which  was  preached  to  every 
creature  which  is  under  heaven, 
rather,  in  the  whole  creation,  every- 
where, among  all  nations  under  heaven. 
It  thus  proved  the  gospel  to  be  a  message 
fitted  for  the  whole  race.  Its  great 
success  showed  that  it  was  not  of  man, 
but  of  God.  (Conii).  ver.  6.)  Paul  uses 
strong  and  popular  language.  The 
converts  at  Pentecost  doubtless  carried 
back  to  their  homes  the  news  of  salva- 
tion through  Jesus  the  Christ  (Acts  2:5). 
The  great  missionary  activities  of  the 
apostolic  age  carried  the  gospel  to  all 
partsof  the  known  world,  (o)  >\  here- 
of I  Paul  am  made,  better,  of  which 
I  Paul  became,  a  minister,  when  the 
Lord  called  me  to  it,  "though  I  was 
formerly  a  blasphemer,  and  a  persecu- 
tor, and  injurious"  (i  Tim.  i  :  i:!).  The 
Colo.ssians  had  doubtless  heard  of  his 
former  life  and  his  wonderful  conver- 
sion. He  was  a  living  witness  to  the 
power  of  the  gospel  and  to  the  truth  of 
Christianity.  lie  had  "  seen  the  Lord  " 
and  "  heard  the  words  of  his  mouth." 
These  three  considerations  were  strong 
reasons  why  the  Colossians  should 
abide  in  Christ,  exercising  faith, 
"steadfast,  unmovable,  always  abound- 
ing in  the  work  of  the  Lord"  (i  Cor. 

15  :  58). 

24-29.   The   Apostle's    joy   tx 


Ch.  I.] 


COLOSSIANS 


271 


24  ter :— ^  who  now  rejoice  in  my  suffer- 
ings for  you,  and  till  up  'that  which 
is  behind  of  the  afflictions  of  Christ 
in   my   flesh,    for   ^  his   body's   sake, 

25  which  is  the  church :— whereof  I  am 
made  a  minister,  according  to  '  the  dis- 
pensation of  God  which  is  given  to  me 


24  Now  I  rejoice  in  my  sufferings  for 
you,  and  till  up  on  my  part  that  which 
is  lacking  of  the  afflictions  of  Christ  in 
my  flesh  for  tiie  sake  of  his  body,  which 

25  is  the  church;  of  which  I  became  a 
minister,  according  to  the  stewardship 
of  God  which  was  given  to  me  for  you, 


h  Rom.  5  :  3  ;  2  Oor. 


i ;  Eph.  3  :  1,  13.  i  2  Cor.l  :  5,  6.  k  See  refs.  ver. 

I  1  Cor.  9  :  17  ;  Eph.  3  :  2. 


SUFFERING  AND  LABOR  IN  HIS  MINIS- 
TRY. 

24.  Paul  had  presented  a  complete 
salvation  and  a  universal  gospel 
preached  to  all  men.  Of  this  he  be- 
came a  minister,  which  leads  him  to 
speak  of  his  joy  in  the  sutTeriugs  (tws 
verse)  and  labor  connected  with  his  holy- 
calling.  Who,  omitted  by  best  manu- 
scripts. Render,  Now, inmy  imprison- 
ment, as  I  view  the  glories  of  Christ's 
person,  work,  and  gospel,  /rejoice  in 
my  sufferings  for  you  as  Christians, 
especially  Gentile  Christians  (ver.  2-).  1 
It  may  be  inferred  from  Eph.  3  :  1,  13, 
that  his  sufferings  were  those  connected 
with  his  imprisonment  which  he  en-  , 
dured  as  an  apostle  to  the  Gentiles. 

(Comp.  Phil.  2  :  17,  18.) 

And  fill  up  that  which  is  behind, 

etc.,  better,/??/  up  on  my  part  that  which 
is  behind,  or,  lacking  of  fellowship  of 
the  afflictions  of,  or,  7cith,  Christ. 
In  this  difficult  passage  it  should  be 
noted  that  the  word  afflictions  desig- 
nates outward  calamities  and  tribula- 
tions. It  evidently  does  not  refer  to 
our  Lord's  sufterings  and  death  for  sin 
and  sinners,  and  the  word  is  nowhere 
so  applied  in  the  New  Testament.  The 
phrase,  Th((t  which  is  behind,  may 
have  the  earlier  classic  sense,  that  of 
time  rather  than  quantity.  So  Boise,  i 
who  renders,  ''  I  am  filling  up  inturyi 
those  of  the  afflictions  of  Christ  (belong- 
ing to  Christ  and  such  as  Christ  suf- 
fered), tchich  are  left  behind,  which 
come  afterward."  "  There  was  no  defi- 
ciency in  afflictions  or  anytliing  be- 
longing to  Christ;  but  afflictions  such 
as  he  suffered  come  afterward  as  the 
lot  of  all  who  follow  in  his  steps" 
(Boise).  Such  Paul  experienced,  and 
true  Christians  experience  them  now. 

(Comp.  2  Cor.   1  :  5  ;    2  Tim.  3  :  12.)       Qy^  jf  xvC 

translate.  That  which  is  lacking  of  the 
a_^iction  of  Christ,  then  it  may  mean 
either  to  complete  what  was  wanting 
in  his  own  suftering  for  Christ,  or  iu  1 


Christ's  sufferings  in  the  person  of  his 
followers.  (Comp.  Matt.  25  :  34-40.)  There 
is  a  fellowship,  a  participation  of  suf- 
fering which  the  Christian  experiences 
with  Christ  (Phi'-  ^  :  lo)  ;  and  every 
Christian  has  his  measure  to  fill  out. 
In  all  these  he  has  Christ's  oneness, 
sympathy,  and  fellowship.  "  In  all 
their  affliction  he  was  aftlicted "  (I'^a. 
63  :  9).  There  is  no  foundation  here  for 
the  popish  doctrine  of  indulgence  and 
penances.  There  is  no  suggestion  or 
implication  that  Christ's  atoning  work 
was  incomplete,  "The  idea  of  expia- 
tion or  satisfaction  is  wholly  absent 
from  this  passage"  (Lightfoot). 
"  The  personal  suH'erings  of  Christ  are 
over,  but  his  sufferings  in  his  people 
still  continue.  The  apostle,  in  sufler- 
ing  for  tlie  sake  of  the  church,  felt  that 
he  was  filling  up  the  measure  of  those 
afflictions.  .  .  Filled  up  what  was  yet 
wanting  in  the  Saviour's  sympathetic 
sorrows"  (Eadie). 

In  my  flesh, — in  his  natural  body 
(comp.  note  ou  ver.  21)^  the  Seat  and  vehicle 
in  which  he  was  doing  his  part  in  fill- 
ing up  his  measure  of  fellowship  with 
Christ's  afflictions.  And  this  suffering 
was   borne    for  his    body's    sake, 

which    is  the  church.       (see  ou  ver.  9.) 

There  is  a  remarkable  contrast  between 
Paul's  frail,  mortal  body  in  which,  and 
Christ's  glorious  spiritual  body,  the 
church,  for  which,  the  sufferings  are 
endured. 

25.  Whereof  I  am  made,  of 
which  I  became,  a  minister.  In  ver. 
23  he  designates  himself  a  minister  of 
the  gospel,  serving  in  its  behalf;  here 
of  the  church,  serving  iu  behalf  of  its 
interests.  As  a  servant  of  Christ  he 
was  a  servant  of  both.  This  ministry 
was  according  to  the  dispensa- 
tion, rather,  the  stewardship  of  God 
(from  him  and  under  him).  Compar- 
ing his  ministry  to  that  of  a  steward, 
his  office  was  according  to  the  condi- 
tions and  requirements  of  a  steward  or 


'ITl 


COLOSSIANS 


[Ch.  1. 


for  you,  ""10  fulfil  the  word  of  God: 

26  ece^n  the  mystery  which  hath  been  hid 
from  aj?es  and  from  generations,  <>  but 
now  is  made  manifest  to  his  saints: 

27  Pto  whom  (iod  would  make  known 
what  ix  1  the  riches  of  the  glory  of  this 
mystery  among  the  Gentiles  ;  which  is 

28  r  Christ  in  you,  the  hope  of  glory  :  whom 


26  to  fulfill  the  word  of  God,  the  mystery 
which  has  been  hidden  from  ages  and 
from  generations  ;  but  now  it  has  been 

27  manifested  to  his  saints,  to  whom  God 
willed  to  make  known  what  is  the 
riches  of  the  glory  of  this  mystery 
among  the  Gentiles,"  which  is  Christ  in 

28  you,  the  hope  of  glory  ;  whom  we  pro- 


m  Rom.  15  :  19. 


n  Rom.  16  :  25,  ; 
q  Eph.  1  :  7. 


0  Ps.  25  :  14 ;  2  Tim.  1  :  10.  p2  Cor.  4  :  6. 

r  See  refs.  Rom.  8  :  10. 


administrator  in  the  household  of  God, 
And  this  liad  been  given  liim,  en- 
trusted to  him,  for  you,  so  far  as  they 
reprei^ented  the  household  of  God,  and 
especially  the  Gentiles,  of  wliich  they 
were  a  part  (vir.  27).  On  Paul's  minis- 
try and  stewardship  among  the  Gen- 
tiles, see  notes  on  Eom.  15  :  15,  16  and 
1  Cor.  4:1.  Also  .see  note  on  Eph.  3  : 
2.  The  purpose  and  object  of  his  min- 
istry was  to  fulfil  the  word  of  God, 
not  to  bring  to  pass  its  predictions,  but 
to  accomplish  fully  its  design  by  unfold- 
ing its  messages    fully   far    and  wide 

throughout  the  world.  (Comp.  Acts  26  :  16- 
21  ;    Rom.   15  :  19.) 

2G.  The  apostle  explains  the  gospel 
me.'jsage  as  fully  unfolded.  Namely, 
the  mystery,  that  Christ  dwells  in 
and  among  his  saints,  Gentiles  as  well 
as  Jews,  Avhich  hath  been  hid 
from  past  ages  and  past  genera- 
tions. In  the  New  Testament  tlie 
word  mystery  does  not  mean  a  truth 
that  transcends  the  understanding,  but 
a  secret  truth  made  known  by  revela- 
tion, and  when  revealed  may  or  may 
not  be  easily  understood.  (See  uote  ou 
Kph.  1:9.)  The  lieathen  had  their  mys- 
teries, in  which  certain  rites  and  doc- 
trines were  made  known  to  the  initiated. 
"There  is  this  diHerence,  however,  tliat 
whereas  the  heathen  mysteries  were 
strictly  confined  to  a  narrow  circle, 
the  Cliristian  mysteries  are  freely  com- 
municated to  all"  (LiGirrrooT).  The 
apostle  appears  to  make  the  .same  ref- 
erence here  as  in  l^ph.  3  :  3,  5,  ♦),  to  tlie 
extension  of  gospel  ble.ssing  through 
Christ  Jesus,  especially  among  (ien- 
tiles.  Thescopeand  j)lan  of  the  Ki)istle 
to  the  Ephesians  enabled  him  to  pre- 
sent this  thought  more  distinctly  than 
in  this  Epistle.  From  tif/cs,  etc.,  the 
preposition  has  a  time  reference,  since 
ages  the  longer  period,  and  since  gener- 
(ftions  the  shorter  period,  began,  from 
the  beginning  of  iutelligeut  creation. 


This  very  emphatic  expression  occurs 
only  here  in  the  New  Testament.  It  is 
not  to  be  confounded  with  the  expres- 
sion, "  before  the  ages,"  i.  e.,  from  eter- 
nity (1  Cor.  2:7),  whcii  the  diviuc  pur- 
pose was  formed  concerning  the  mys- 
tery. The  mystery  had,  however,  been 
hidden  since  the  beginning  of  the  race. 
But  now,  in  contrast  to  past  ages  and 
generations  of  concealment,  is  made 
manifest,  better,  it  has  been  mani- 
fested through  Christ,  the  Holy  Spirit 
and  preaching,  to  his  saints  in  gen- 
eral, including  Gentiles  in  particular 
(ver.  27).     The  fullucss  of  the  time  had 

come   (Gal.  4:4;    comp.  Eph.  3  :  10). 

27.  To  whom  God  would,  was 

pleased,  or  more  exactly,  nu'lled,  to 
make  known.  God  purposed,  in- 
deed it  was  his  good  pleasure  to  reveal 
this  to  his  saints  (muu.  ii :  27).  What  is 
the  riches,  the  wealth,  of  the  glory 
of  this  mystery,  belonging  to  this 
revelation  of  universal  gospel  and  of 
Christ  dwelling  among  and  hi  the 
Gentiles.  On  the  phrase,  the  riches 
of  his  glory,  see  notes  on  Eph.  1  :  18 
and  Rom.  9  :  23.  This  glory  of  the 
gospel  mystery  is  wide  and  far-reach- 
ing, connected  with  the  revelation  of 
Christ's  person  and  grace,  and  with 
the  blessings  of  salvation  here  and 
of  its  consummation  hereafter.  The 
phrase  i)i  the  Gentiles,  in  and  among 
them  (the  Greek  in  including  both 
ideas)  shows  that  these  blessings  are 
enjoyed  by  Jews  and  Gentiles  alike; 
and  that  this  divine  plan  of  extending 
the  gospel  to  all  mankind  constituted 
this  mystery, 

»  hich  mystery  is  Christ  in  you, 
including  also  the  \d^i\  oi  among  yon,, 
in  you  individually,  among  you  col- 
lectively or  as  a  body.  In  the  preced- 
ing clause  the  idea  among  predomi- 
nates; in  this  in  is  the  leading  thought. 
Christ  was  in  them  by  his  Spirit  ;  they 
were    partakers  of  his    nature.    As  a 


Ch.  I.] 


COLOSSIANS 


273 


we  preach,  s  warning  every  man,  and 
teaching  every  man  in  all  wisdom ; 
tthat  we  may  present  every  man  perfect 
29  in  Christ  Jesus :  wliereunto  I  also  la- 
bour, striving  "  according  to  his  work- 
ing which  worketh  in  me  mightily. 


claim,  warning  every  man,  and  teach- 
ing every  man  in  all  wisdom,  that  we 
may  present  every  man  perfect  in 
29  Christ;  to  which  end  I  labor  also, 
striving  according  to  his  working, 
which  works  in  me  with  power. 


Acts  20  :  20,  27,  31. 


t  2  Cor.  11  :  2;  Eph.  5  :  27. 


wEph.  1  :  19;  3  :  7,20. 


result  Christ  dwelt  in  their  hearts  by 
faith  (Kph.  3 :  17).  Christ  in  you,  the 
hope  of  glory.  Christ  is  the  source 
and  ground  of  hope.  Compare  "  Christ 
our  life"  (3:4).  Hope  is  rooted  iu  him 
and  rests  on  him.  Glory,  the  future 
blessedness  of  the  saints — begun  here 
in  being  made  heirs  of  God  and  joint- 
heirs  with  Christ  and  consummated  in 
being    glorified   with   Christ  hereafter 

(Rom.  8  :  17  ;   comp.  2  Cor.  3  :  18  aud  Phil.  3  •.21), 

The  living  of  Christ  in  the  heart  now 
is  a  pledge  of  partaking  of  his  glory 
hereafter.  The  experience  of  his  in- 
dwelling here  by  his  Spirit  is  an  iu- 
spirer  of  a  hope  sure  and  steadfast. 

28.  Paul's  preaching;  its  theme, 
method,  and  aim.  Whom,  Christ, 
not  ritual  observances  or  a  doctrine  of 
angels  (2:  le-is),  we  (Paul  and  his  as- 
sociates), preach,  or, proclaim,  Christ 
among  the  Gentiles  as  well  as  Jews  the 
hope  of  eternal  glory.  We  is  emphatic 
in  distinction  from  false  and  Judaizing 
teachers,  (comp.  Phii.  1  :  15,  le.)  He  pro- 
claimed Christ  a  person,  not  a  system 
of  theology  first,  but  Christ  first,  who 
is  the  emlDodiment  of  all  truth,  the 
center  of  all  promises  and  of  all  Scrip- 
ture ;  the  sulFering,  the  risen  and  ever- 
living  Christ,  the  God-man,  the  incar- 
nate Christ,  the  head  of  the  church  and 
the  Saviour  of  men.  Thus  he  is  set 
forth  in  this  chapter. 

Manner  and  character  of  his  preach- 
ing. Warning  every  man,  bring- 
ing the  severer  truths  to  bear  upon  the 
conscience  in  order  to  produce  convic- 
tion and  repentance.  (Comp.  2  Cor.  5 :  11. ) 
And  teaching  every  man,  instruct- 
ing him  as  to  salvation  in  order  to  the 
exerci-se  of  f\iith  in  Christ,  and  then  to 
a  life  of  faith  and  growth  in  grace. 
Both  the  warning  and  the  teaching  are 
necessary  not  only  at  the  beginning, 
but  also  in  after  Christian  life.  In  all 
wisdom,  "  in  the  manifold  wisdom  of 
God"  (Eph.  3  :  10),  in  every  form  per- 
taining to  our  eternal  salvation  and  to 
the  kingdom  of  God.  The  thrice  re- 
peated every  man  emphasizes  the  uni- 


versality of  the  gospel,  and  perhaps 
was  intended  to  oppose  the  exclusive- 
ness  of  Judaizing  and  gnostic  teachers. 
Paul's  teaching  that  the  gospel  was  for 
all  nations  and  for  all  men  was  opposed 
by  growing  and  ditfering  intiuences 
from  time  to  time.  The  standpoint  of 
attack  had  changed  since  he  wrote  his 
earlier  epistles.  "This  great  truth 
(the  universality  of  the  gospel)  for 
which  St.  Paul  gave  his  life,  was  now 
again  endangered  by  the  doctrine  of  an 
intellectual  exclusiveness  taught  by  the 
Guosticizers  at  Colosse,  as  before  it  had 
been  endangered  by  the  doctrine  of  a 
ceremonial  exclusiveness  taught  by  the 
Judaizers  in  Galatia "  (Lightfoot). 
The  aim.  That  we  may  present, 
at  the  last  great  day,  at  the  judgment 

seat  of  Christ  (2  Cor.  5  :  10  :   comp.  on  ver.  22)  ^ 

every  man  perfect,  matured  and 
complete,  in  Christ,  (see  note  on  Eph. 
4  :  13.)  Jesus  is  omitted  in  the  best 
text.  Paul  would  present  his  converts 
at  last  absolutely  and  morally  complete, 
not  in  themselves  but  in  Christ,  united 
in  him  by  faith,  and  having  not  their 
own  righteousness,  which  is  of  law, 
but  that  which  is  through  fjiith  in 
Christ,  the   righteousness  which   is  of 

God,  upon  faith  (Phil,  3:9;  comp.  note  on 
Matt.  5  :  48). 

29.  Paul's  individual  labor  in  ac- 
complishing the  object  of  his  ministry. 
Whereunto,i^o?-wA?cA6'»(/,  to  present 
every  man  perfect  in  Christ,  I  also 
labour,  as  well  as  preach,  toil  with  wea- 
risome effort.  Notice  how  he  changes  to 
the  singular,  referring  to  his  own  indi- 
vidual and  personal  part  in  this  work. 
Striving,  agonizing  in  spirit  (the  same 
verb  as  in  Luke  13  :  24),  with  an  ago- 
nizing earnestness  against  internal  and 
external  obstacles  to  accomplish  this 
end  in  view.  The  figure  is  taken  from 
the  athletic  games  (4 :  12 :  1  Cor.  9  :  25), 
striving  against  hindrances  to  attain 
the  goal.  (Comp.  Phii.  1:27.)  Striving, 
according  to  his  working,  not  ac- 
cording to  his  own  strength,  hwt  accord- 
ing to  the  measure  of  the  energy  of 


274 


COLOSSIANS 


[Ch.  I. 


Christ,  which  Avorketh  in  me 
iiiiglitilv,  literally,  in  power,  power- 
fully. Christ  wrought  in  him  by  his 
Spirit,  which  was  manifested  in  preach- 
ing the  gospel,  and  also  in  spiritual  and 
miraculous  gifts.  Christ  was  in  him 
not  only  as  "  the  hope  of  glory,"  but  as 
the  secret  of  power,  the  mainspring  of 
action,  and  the  assurance  of  victory 

(Phil.  4  :  13;   2  Cor.  12  :  9,  10). 

Practical  Remarks. 

1.  Our  position  and  mission  in  the 
church  of  Christ  is  not  in  ourselves,  but 
through  the  authority  and  will  of  God 
(ver.  1  ;  Acts  3  :  12 ;  Gal.  1  :  15,  16). 

2.  The  true  saint  is  a  practical  Chris- 
tian, one  who  is  actively  devoted  to  Christ, 
faithful  to  his  cause,  and  trustworthy  in 
the  affairs  of  this  life  (ver.  2  ;  Rom.  1  :  7, 
8). 

3.  We  should  be  quick  to  recognize,  re- 
joice in,  and  thank  God  for  the  piety  of 
others  (ver.  3  ;  1  Cor.  13  :  4,  6  ;  1  Thess.  1  : 
2,3). 

4.  Faith  is  fundamental  in  Christian 
life  and  character,  but  it  is  manifested  in 
love.  Faith  in  Christ  and  love  for  Chris- 
tians go  together  (ver.  4  ;  1  Cor.  13  ;  2,  13 ; 
1  John  3  :  14). 

5.  The  hope  of  the  Christian  is  assured 
as  to  the  complete  salvation  of  soul  and 
body.  Herein  is  a  motive  for  continual 
thanksgiving  and  prayer  and  the  exercise 
of  faith  and  love  (ver.  5  ;  Rom.  8  :  24,  25  ; 
lJohn3:3;  Heb.  6:  18,  19). 

6.  The  gospel  is  not  speculation  but 
truth,  it  brings  the  true  grace  of  God  to 
our  race  and  bears  fruit  in  the  lives  of 
men  and  for  the  general  good  of  the 
world  (ver.  6 ;  Gal.  5  :  22,  23 ;  Titus  2  :  11, 
12). 

7.  The  aim  of  the  Christian  minister, 
and  of  every  Christian  :  To  be  found  faith- 
ful. Whatever  we  do  for  Christ  will  be 
immortal  (ver.  7  ;  Matt.  25  :  21 ;  1  Tim.  1  : 
12). 

8.  Christian  love  is  more  than  natural 
affection.  It  is  the  fruit  of  the  Spirit  (ver. 
8;  Gal.  5:  22). 

9.  The  knowledge  of  God's  will  is  neces- 
sary to  obedience,  and  lies  at  the  founda- 
tion of  Christian  character  and  conduct 
(ver.  9,  10 ;  John  13  :  17  ;  1  John  5  :  20 ;  1 
Cor.  2  :  12,  13). 


10.  The  highest  aim  of  the  Christian 
should  be  to  please  Christ  (ver.  10;  1  Cor. 
4:3;  2  Cor.  5  :  9  ;  Gal.  1:  10). 

11.  The  grace  and  power  of  God  will 
enable  us  to  unite  patience  and  joy  in 
suffering  (ver.  11  ;  Rom.  5  :  3  ;  2  Cor.  7:4). 

12.  As  opposite  as  is  light  to  darkness  is 
the  condition  of  the  man  under  grace  to 
his  former  condition  under  sin  (ver.  12, 
13,  21,22;  John  3  :  16-21). 

13.  How  glorious  and  how  dear  to  the 
Father  is  the  kingdom  to  which  we  be- 
long, "the  kingdom  of  the  Son  of  his 
love."  Surely  we  should  be  sons  of  love 
(ver.  13  ;  1  John  4  :  7,  8,  16-18). 

14.  Redemption  begins  with  the  forgive- 
ness of  sins  and  continues  with  pardon- 
ing mercy  through  all  our  present  imper- 
fect existence  (ver.  14;  1  John  1  :  8-10). 

15.  Christ  is  the  manifestation,  the  image 
of  the  invisible  God,  the  Son  of  God  and 
heir  of  all  things  (ver.  15  ;  Heb.  1  :  2,  3). 

16.  The  deity  of  Christ  is  evident  from 
his  work  as  creator  and  sustainer  of  all 
things  (ver.  16  ;  John  1  :  1-3). 

17.  Christ  is  the  center  of  the  material 
and  spiritual  world.  Let  Christ  then  in 
all  things  be  pre-eminent  in  our  affections 
(ver.  17;  3:  1,2;  2  Cor.  5  :  14,  15). 

18.  Christ  is  the  life,  the  strength,  and 
the  authoritative  will  of  his  people,  the 
sole  lawgiver  of  the  church  (ver.  18  ;  Eph. 

I  ;22;  5:25-27). 

19.  Christ  is  a  complete,  perfect,  and  al- 
mighty Saviour.  In  all  our  wants  we  can 
go  to  him  (ver.  19  ;  Heb.  7  :  25 ;  2  Cor.  12  : 
9). 

20.  How  glorious  the  gospel  of  recon- 
ciliation through  the  atoning  sacrificial 
blood  of  the  cross.  Beyond  all  human 
conception  is  the  harmony  of  nil  things 
restored  (ver.  20;  Rom.  11  :  32-.56). 

21.  Reconciliation  becomes  a  personal 
fact  in  the  experience  of  the  believer. 
The  mind  is  changed,  the  understanding 
enlightened,  love  takes  the  place  of  en- 
mity, and  peace  fills  the  soul  (ver.  21 ;  2 
Cor!  5  :  17;  Isa.  66:  12). 

22.  The  religion  of  Christ  is  designed  to 
make  us  holy  and  fit  inhabitants  of 
heaven  (ver.  22  ;  Eph.  1:4;  5  :  27). 

23.  A  living  faith  and  holy  living  are 
necessary  to  salvation  (ver.  23  ;  James  2  : 

I I  :  Matt.  10  :  22  ;  Heb.  10  :  38,  39). 


Oh.  II.] 


COLOSSIANS 


275 


1  FOR  I  would  that  ye  knew  what 
great  ^conflict  I  have  for  you,  and  for 
them  at  y  Laodicea,  and /or  as  many  as 
have  not  seen  my  face  in  the  flesh  ; 


3  FOR  I  wish  you  to  know  how  great  a 
conflict  I  have  for  you,  and  for  those  in 
Laodicea,  and  for  as  many  as  have  not 

2  seen  my  face  in  the  flesh ;  that  their 


X  Gal.  4  ;  19  ;  Phil.  1  :  30. 


2/4  :  13,  15, 


24.  Suffering  for  God's  cause  and  people 
brings  us  into  close  relation  to  the  afflic- 
tion of  Christ,  and  yields  triumphant  joy 
(ver.  24;  Phil.  3  :  10;  Rom.  5  :  2-5). 

25.  The  ministry  of  the  gospel  is  not  a 
profession  but  a  divine  calling  (ver.  25 ; 
1  Cor.  4:1;  2  Cor.  4  :  1,2). 

26.  The  gospel  message  is  for  all  man- 
kind. The  only  hindrance  to  universal 
salvation  is  unbelief  and  the  enmity  of 
the  heart  ( ver.  26  ;  John  5  :  40 ;  16  :  9 ; 
Rom.  8  :  7,  8). 

27.  Christ  is /or  us  as  Redeemer  and  In- 
tercessor, and  in  us  through  faith  and  the 
Spirit  as  the  hope  of  eternal  glory  (ver. 
27  ;  Heb.  11 : 1). 

28.  Preaching,  its  theme,  method,  and 
aim.  It  is  a  distinctive  feature  of  Chris- 
tianity that  it  centers  in  a  person  (ver. 
27,  28). 

29.  There  are  toil  and  conflict  in  Chris- 
tian service.  We  must  strive  like  wres- 
tlers for  the  mastery.  "If  we  have  not 
utilized  all  of  our  Christ-given  strength  in 
his  service,  we  have  not  striven  enough  " 
(McLaren;  ver.  29). 

CHAPTEE  II. 

The  apostle  expresses  his  anxiety  for 
the  Colossian  and  Laodicean  Chris- 
tians, that  they  may  be  encouraged, 
united  in  love,  and  advanced  into  the 
full  knowledge  of  Christ  (ver.  1-3).  And 
this  he  says,  lest  any  one  should  lead 
them  astray  by  specious  arguments, 
though  he  indeed  rejoices  in  their 
orderly  conduct  and  their  steadfast 
hope  in  Christ  (ver.  4, 5).  He  exhorts 
them  to  continue  in  Christ  as  they  at 
first  received  him  (ver.  6,  7)^  and  warns 
them  against  erring  teachers  who  by  a 
false  philosophy  would  lead  them  away 
from  Christ  (ver.  8),  whose  divine  full- 
ness completely  supplies  all  that  out- 
ward rites  symbolize,  and  whose  per- 
fect work  abrogates  the  restrictions  of 
Judaism  and  overthrows  the  powers  of 
evil  (ver.  9-15).  They  must  not  therefore 
submit  to  ritual  observances,  which  are 
but  a  shadow  of  Christ,  nor  worship 
angels  in  place  of  Christ,  who  as  Head 


gives  oneness,  life,  and  growth  to  the 
body  (ver.  16-19).  But  as  they  had,  in 
their  union  with  Christ,  died  with  him, 
they  should  not  be  subject  to  the  rudi- 
ments of  tliis  world,  to  the  precepts  and 
teachings  of  men,  which  indeed  have  a 
show  of  wisdom,  but  minister  to  the  de- 
sires and  conceits  of  one's  carnal  na- 
ture (ver.  20-23), 

1-5,  Paul's  anxiety  and  striv- 
ings FOR  THE  COLOSSIANS  AND  BE- 
LIEVERS ADJACENT. 

1.  For  introduces  an  explanation 
and  illustration  of  his  striving  in  gen- 
eral (1  :  29)  by  his  special  strife  in  their 
behalf.  The  participle  in  the  preceding 
verse  suggests  the  noun  here.  For  I 
would  that  ye  knew  what  great 
conflict,  better,  For  I  tvish  you  to 
knoio  how  great  striving,  I  have  for 
you.  The  strife  was  mostly  internal, 
partaking  of  the  nature  of  wrestling 
in  prayer  (^  •  12)  and  anxious  solicitude. 
This  was  mostly  all  that  his  imprisoned 
condition  would  permit.  In  addition 
he  would  exert  his  influence  upon  those 
who  in  turn  would  exert  theirs  on 
others.  And  for  them  at  Laodi- 
cea, a  rich  commercial  city  on  tiie 
river  Lycus,  about  eleven  miles  west  of 
Colosse.  It  was  at  one  time  the  capital 
of  greater  Phrygia.  Its  extensive  ruins 
show  its  former  greatness  and  impor- 
tance. The  Laodieeans  were  doubtless 
exposed  to  false  doctrines  and  heretical 
teachers,  such  as  troubled  the  Colos- 
sians.  Hence  the  apostle's  anxiety  for 
them.  And  for  as  many  as  have 
not  seen  my  face  in  the  flesh. 
This  lack  of  personal  knowledge  of  him 
makes  it  evident  that  Paul  had  not 
visited  those  places,  since  churches  had 
been  organized  in  them.  It  shows  how 
great  had  been  the  apostle's  solicitude 
and  strivings,  in  that  it  had  extended 
beyond  his  personal  acquaintance,  to 
churches  that_  owed  their  existence 
more  or  less  indirectly  to  him.  He 
knew  of  them  through  preachers  who 
had  gone  out  from  the  great  meetings 
he  had  held  at  Ephesus,  and  they  in 
like  manner  knew  of  him  (Acts  19  :  10). 

3.  The  aim  of  his  strivings.      The 


276 


COLOSSIANS 


[Ch.  II. 


2  that  their  hearts  might  be  comforted, 
» being  Iciiit  together  in  love,  and  unto 
all  riches  of  "the  full  assurance  of  un- 
derstanding, »'to  the  acknowledgment 
of    the    mystery  of   God,   and  of   the 

3  P'atlier,  and  of  Christ;  « in  whom  are 
hid  all  tlie  treasures  of  wisdom  and 

4  knowledge.  And  this  I  say,  •'  lest  any 
man    should    beguile    you    with    ^en- 

5  ticiug  words.    For  f  though  I  be  absent 


hearts  might  be  comforted,  they  being 
knit  together  in  l(jve,  and  unt<3  all  the 
riches  of  tlie  fullness  of  the  under- 
standing, unto  tlie  full  knowledge  of 

3  the  mystery  of  God,  even  Christ ;  in 
whom  are  all  the  treasures  of  wisdom 

4  and  knowledge  hidden.    This  I  say,  in 
order  that  no  one  may  delude  you  with 

5  persuasiveness  of  speech.    For  though 


3  :  U.  o  Eph.  1  :  17-19 ;  Heb.  6  :  11 ;  10  :  22.  6  Eph.  3:9.  c  1  :  19 ;  Eph.  1 

d  Ver.  8,  18 ;  2  Cor.  11  :  13 ;  Eph.  4  :  U ;  5  :  6.  el  Cor.  2  :  4. 

/  2  Kings  5  :  26 ;  1  Cor.  5  :  3 ;  1  Thess.  2:17. 


general  aim  is  stated  in  1  :  28,  that  he  i 
might  present  every  one  perfect  in  [ 
Christ.  The  same  idea  expanded  is 
liere  presented.  In  order  that  their 
hearts  might  be  comforted  and 
encourayed.  The  verb  has  this  two- 
fold meaning.  They  needed  to  be  con- 
soled in  trials  and  sufferings  and  en- 
couraged in  their  exposure  and  con- 
flicts with  heretical  teachers.  Being, 
ratlier,  they,  the  persons  whom  he 
wouM  encourage,  beinri  knit  to- 
gether, united  in  love,"  which  is  the 
bond  or  perfectness "  (•'' :  i^).  And 
unto,  And  entering  into,  all  riches 
of  the  full  assurance,  or,  fullness, 
completeness  of  the  understand- 
ing. Their  union  in  love  would 
lead  to  a  wealth  of  assurance  which 
would  take  possession  of  their  under- 
standing, or  to  the  full  and  complete 
understanding  that  they  knew  and  had 
the  truth  (i  J'jI'"  s  :  20).  And  this  w^ould 
advance  to  the  acknowledgment, 
to  the  full,  or  positive  knowledge  ('^ee  on 
1  :  9),  of  the  mystery  of  God. 
Through  their  union  in  love  they 
would  come  into  this  full  knowledge  of 
tlie  hidden  wisdom,  which  is  in  Christ. 
And  of  the  Father,  and  of  Christ. 
The  text  here  is  uncertain;  but  tlie 
most  probable  text  and  rendering, 
adopted  by  the  latest  authorities,  are, 
the  mystery  of  God,  even  Christ,  making 
Christ  in  apposition  to  mystery.  This 
accords  with  what  follows  in  the  next 
verse.  How  much  mj'stery,  hidden 
truth,  there  had  been  in  Christ,  which 
was  now  revealed.      (Comp.  1  :  27 ;  1  Tim. 

:-.  :  16.) 

3.  In  whom, Christ,  are  hid  (em- 
phatic) all  the  treasures,  better,  all 
the  tre((sures  of  wisdom  and  knowl- 
edge are  hidden,  are  concealed.  Christ 
is  the  great  storehouse  of  all  wisdom 


and  knowledge,  connected  with  the  in- 
carnation and  redemption.  On  wisdom 
and  knowledge,  see  Rom.  11  :  1:53.  In 
knowing  Christ  by  faith  and  experi- 
mentally we  enter  into  the  knowledge 
of  these  treasures.  Christ  is  the  revela- 
tion of  the  Father  and  the  embodiment 
of  truth  (J"iiu  14 :  6,  7).  Sucli  woi'ds  as 
treasures,  wisdom,  knoirledge,  hidden, 
were  familiar  to  the  Gnostics  later,  and 
doubtless  were  used  by  the  false  teach- 
ers at  Colosse.  The  secrets  which  they 
falsely  claimed  for  their  sj'stems  were 
surpassed  and  more  than  realized  by 
the  gospel,  and  in  Christ  who  was  the 
Eternal  Word  and  the  Incarnate  Wis- 
dom. They  were  indeed  hidden  iu 
Christ  but  not  like  the  Gnostic  myste- 
ries, in  order  that  thej^  might  ])e  con- 
cealed from  the  great  mass  of  people, 
but  in  order  that  they  might  l)e  re- 
vealed to  humble  seekers,  even  "to 
babes"  (Matt.  11  :  25).  If  they  were  hid- 
den to  any  it  was  to  those  who  are  lost 
and  perishing,  having  been  blinded  by 
the  god  of  this  world  (2  Cor.  4  :  3.  4). 

4.  The  reason  of  the  preceding  .state- 
ment. And  this  I  say,  regarding 
his  anxiety  for  them  and  that  they 
might  know  more  of  Christ  (vcr.  1-3). 
Lest  any  man  should  beguile 
you,  or,  that  no  one  may  reason  you 
aside,  delude  you.  The  verb  occurs  in 
the  New  Testament  only  here  and  in 
James  1  :  22.  Its  idea  i's  that  of  lead- 
ing astray  and  deceiving.  With  en- 
ticing words,  in  plausible  discourse, 
in  specious  words  leading  you  into  error. 
The  noun  is  found  only  here  in  the 
New  Testament,  l>ut  occurs  rarely  in 
classic  Greek  and  several  times  in  ec- 
clesiastical writers.  It  is  u.sed  of  prob- 
able argument  as  opposed  to  .solid  facts 
and  mathematical  demonstration  ;  here 
in  a  bad  sense  in  connection  w  itli  the 


Ch.  11.] 


COLOSSIAXS 


277 


in  the  flesh,  yet  am  I  with  you  in  the 
spirit,  joying  and  beholding  k  your 
order,  and  the  i"  steadfastness  of  your 
faith  in  Christ. 

Exhortations  to  steadfastness,  and  warnings 
against  false  doctrine. 

6  '  As  ye  have  therefore  received  Christ 
Jesus  the  Lord,  so  walk  ye  in  him  : 

7  "rooted   and   built   up   in   him,    and 


I  am  absent  in  the  flesh,  yet  in  the 
spirit  I  am  with  you,  rejoicing  and  bo- 
holding  your  order,  and  the  steadfast- 
ness of  your  faith  toward  Christ. 


6  As  therefore  ye  received  the  Christ, 

7  Jesus  the  Lord,  so  walk  in  him  ;  having 
been  rooted  and  being  built  up  in  him. 


g  1  Cor.  14  :  40. 


h  1  Peter  5:9.  i  John  1  :  12,  13  ; 

A:  1  :  23  ;  Eph.  2  :  20-22  ;  1  Peter  2  :  4-6 


1  Thess.  4:1;  Jude  3. 


preceding  verb.  There  is  a  plain  refer- 
ence to  the  deceiving  and  plausible 
arguments  of  the  false  teachers  who 
were  assailing  the  Colossian  Christians 
and  endeavoring  to  undermine  the 
teaching  and  influence  of  the  apostle. 

(Comp.  ver.  8,  18.) 

5.  For  thoii§rh  I  be  absent  in 
the  flesh,  indeed,  though  I  am  bodily 
absent,  yet  am  I  with  you  in  the 
spirit,  in  my  spirit.  This  gives  the 
reason  and  explanation  of  his  words  of 
caution.  He  is  so  present  with  thein 
spiritually  that  he  sees  their  exposures 
to  the  enemies  of  truth  and  their  dan- 
gers and  their  need  of  warning.  Yet 
at  the  same  time  he  knows  that  their 
conduct  is  right  and  their  trust  in 
Christ  firm,  so  that  he  can  exhort  them 
to  continue  in  the  same,  joying,  rejoic- 
ing, in  what  he  hears  concerning  them, 
and  beholding,  as  if  actually  in 
view,  your  order,  your  orderly  con- 
duct, and  the  steadfastness,  the 
firmness,  of  your  faith  in,  toward, 
Christ.  The  order  refers  more  to  the 
external  state  and  conduct  of  the  Col- 
ossian church;  the /?ry;in^i*(6Mnore  to  its 
internal  state,  the  firm  solidity  of  their 
faith  in  Christ.  Lightfoot  sees  in  these 
two  words  military  figures,  and  ren- 
ders them  orderly  array  and  solid  front 
respectively.  He  supposes  that  the 
companionship  of  Paul  with  the  sol- 
diers of  the  Prsetorian  guard  (Phii.  i ;  13) 
suggested  the  figures.  "But  neither 
word  has  this  military  sense  of  itself, 
but  from  the  context,  and  here  the  con- 
text suggests  nothing  of  the  kind.  .  . 
Here  the  idea  of  a  well-ordered  state 
lies  much  nearer  than  that  of  an  army. 
The  apostle  rejoices  in  the  orderly  ar- 
rangement of  the  Colo-ssian  church" 
(T.  K.  Abbott).  One  thing  is  evident, 
that  the  church  at  Colosse  was  sound 
in  doctrine,  belief,  and  practice. 


6-7.  Charged  to  continue  in 
the  truth  of  christ  as  first  re- 
CEIVED BY  THEM.  An  appropriate 
conclusion  to  the  preceding  verses. 

6.  Their  past  faithfulness  to  Christ 
was  a  joy  to  tlie  apostle,  and  also  an 
encouragement  that  an  exhortation  to 
persevere  in  their  course  would  be  real- 
ized. As  ye  have  therefore  re- 
ceived, more  exactly.  As  ye  therefore 
received  from  your  teachers  at  your  con- 
version Christ  Jesus,  the  Lord — 
an  emphatic  expression,  f/ie  Christ, 
Jesus  the  Lord,  the  Messiah,  Saviour, 
and  the  Lord  over  all.  (Comp.  2  Cor.  4:5: 
Phil.  2  :  11  )  Christ  is  the  embodiment  of 
all  truth,  and  the  expression  here  pre- 
sents the  summary  of  their  whole 
Christian  confession.  "Though  the 
reference  seems  mainly  to  reception  by 
teaching,  the  object  is  so  emphatically 
specified  as  apparently  to  require  a  more 
inclusive  meaning.  They  received  not 
only  the  doctrine  of  Christ,  but  Christ 
himself,  in  himself  the  sum  and  sub- 
stance of  all  teaching"  (Ellicott). 
So  walk  ye  in  him,  so  continue  a 
life  of  ftiith  and  practice  as  shall  agree 
with  his  Spirit,  life,  and  teaching.  Jn 
him,  in  spiritual  union  with  him,  as 
those  whose  "  life  is  hid  with  Christ  in 
God"  (3  :  3).  Since  in  Christ  are  the 
treasures  of  wisdom  and  knowledge,  to 
continue  in  the  knowledge  of  Christ  as 
they  had  received  it  at  their  conversion 
would  insure  them  against  the  danger 
of  being  led  astray  by  false  teachers. 
The  idea,  in  him,  is  further  dwelt  on  in 
the  next  ver.se. 

7.  Rooted,  rather,  Having  been 
rooted,  in  him  once  for  all,  an  accom- 
plished and  permanent  fact.  (comp.  Eph 
3 :  18.)  And  built,  rather,  and  being 
built  up  upon  and  in  him,  a  continuing 
process  still  going  on.  The  compound 
verb  here,  building  upon,  suggests    a 


278 


COLOSSIAXS 


[Ch.  II. 


stablished  in  the  faith,  as  j-e  have 
been  taiii,'ht,  abounding  therein  with 
thanksgiving. 
8  •  Beware  lest  any  man  spoil  you 
n>  through  yihilosophy  and  vain  deceit, 
after  "the  tradition  of  men,  after  the 


and  being  confirmed  in  the  faith  as  ye 
were  taught,  abounding  therein  with 
thanksgiving. 
8  Beware  lest  there  shall  be  any  one 
that  is  carrying  you  away  as  spoils 
through  philosophy  and  vain  deceit, 
according  to  the  tradition  of  men,  ac- 


l  Ver.  18  ;  Sol   Song  2  :  15  ;  Jer.  29  :  8. 


m  1  Cor.  3  :  18,  19 ;  Heb.  13  :  9. 


w  Ver.  22  ;  Gal.  1  :  14. 


foundation  wliich  most  appropriately 
applies  to  Christ,  who  is  conceived  of 
both  as  the  ground  in  which  they  were 
rooted  and  tlie  foundaiion  on  which 
they  were  building  the  structure  of  a 
Christian  character  and  life  (i  Cor.  3  :  ii ; 

Kjih.  2  :  22  ;    Col.  1  :  23).       In  him,  rcfcrS  tO 

both  roofed  and  bui/t  up.  Stablished, 
being  made  jinn,  still  progressing,  \\\ 
the  faith,  in  your  faith  in  Christ. 
Their  faith  toward  Christ  had  been  in- 
deed steadfast  (ver.  5)^  but  it  needed  to 
be  increased  in  firmness.  This  goes 
along  with  the  preceding  thoughts. 
Faith  unites  us  to  Christ,  and  we  are 
rooted  and  built  up  and  made  firm  in 
him.  The  increase  of  our  faith  corre- 
sponds with  our  growth  in  spiritual  life. 
As  ye  have  been  taught,  as  ye  loere 
tdiujht  by  Epaplinis  when  you  first  re- 
ceived the  gospel  (1  ").  You  were  then 
taught  to  believe  in  Christ  and  accept  the 
trutli  as  it  is  in  Jesus.  Your  progress 
consists  in  I)eing  built  up  in  Christ  and 
in  being  made  firm  in  your  faith  in  him, 
not  in  dropping  your  early  lessons  in 
the  truth  of  Jesus  Christ  for  the  specu- 
lations of  later  pretenders.  Abound- 
ing therein,  in  faith,  overflowing,  as 
it  were,  accompanied  with  thanks- 
giving, literally,  in  thanksgiving,  en- 
vironed by  it.  Some  critical  authori- 
ties omit  (herein  ;  it  is  better  to  retain 
it.  Thanksgiving  is,  however,  the  main 
thought  of  the  clause  and  is  an  impor- 
tant accompaniment  of  a  growing  Chris- 
tian life.  The  apostle  makes  thanks- 
giving prominent  in  his  Epistles,  and 
especially  in  this  Papistic  (i  ;  12;  3  :  15; 
♦  :2).  Faith  was  to  be  abundant,  ex- 
ercised to  the  full,  even  overflowing, 
and  attended  and  surrounded,  as  it 
were,  with  thanksgiving,  exercised  in 
a  spirit  of  holy  gratitude. 

8-15.  "WauninCt  against  false 
tkanif.rs,  tiik  antidotr  of  whose 
TEA(MrrN(;  is  I'orND  in  the  glori- 

OrS  PERSON  AND  WORK  OF  CHRIST. 

8.  A  warning  toward  which  all  his 
previous  words  had  been  converging. 


Beware  lest  any  man  spoil  you. 

This  was  not  a  mere  improl)able  sup- 
position, but  an  actual  danger  to  which 
they  were  exposed  and  which  might 
become  a  fact  in  their  experience. 
Translate,  Take  heed  lest  there  shall  be 
some  one,  pointing  to  some  known  per- 
son (comp.  Rom.3:8  ;  1  Cor.  11  :  16  ;  Gal.  1:7,9)  ^ 
carrying  you  off,  as  his  prey,  leading 
you  from  the  truth  as  cai)tives  to  error, 
through  philosophy  and  vain 
deceit.  It  is  not  philosophy  in  gen- 
eral, nor  in  its  higher  and  better  Gre- 
cian form,  that  is  meant,  but  a  Gnostic 
theosophy,  blended  with  Judaistic 
speculation  which  prevailed  among 
the  Phrygians  of  the  first  century. 
This  term,  philosophy,  does  not  occur 
elsewhere  in  the  New  Testament,  and 
was  probably  used  by  the  false  teachers 
themselves.  It  is  here  closely  con- 
nected with  vain,  or,  empty  deceit. 
The  phrase  may  be  very  well  expressed 
by  "  through  philosophy,  so  called, 
which  is  vain  deceit."  This  philosophy 
was  characterized  by  vain  deceit. 
"What  the  world  calls  knowledge  is 
doubtless  good,  as  far  as  it  goes,  but  it 
goes  not  very  far.  And  to  the  toiling, 
battling,  climbing,  aspiring,  despairing 
sons  of  men  who  are  vainly  seeking  by 
purely  intellectual  processes  to  work 
out  spiritual  problems,  there  is  borne  in 
accents  of  tenderest  compassion  the  in- 
vitation of  the  great  Teacher:  'Come 
unto  me,  all  ye  tliat  labour  and  are 
heavy  laden,  and  I  will  give  you  rest. 
Take  my  yoke  upon  you,  and  learn  of 
me  ;  for  I  am  meek  and  lowly  in  heart : 
and  ye  shall  find  rest  unto  your  souls '  " 
(Dr.  p.  S.  Henson,  Baptist  Teacher, 
April,  1901). 

This  false  teaching  is  after  the 
tradition  of  men.  The  word  tradi- 
tion means  that  which  is  handed  down, 
especially  by  word  of  mouth  (comp.  cai. 
1  :  1*),  and  is  often  used  in  a  good  sense 

(2  Thess.  2  :  15  :    3:6:    1  Cor.  11  :  2)  ;    but  here 

in  a  bad  sense,  with  more  or  less  refer- 
ence to  the  secret  teachings  which  were 


Ch.  II.] 


COLOSSIANS 


279 


"rudiments  of  the  world,  and  not  after 
9  Christ.    For  p  iu  him  dwelleth  all  the 

10  fulness  of  the  Godhead  bodily  :  <i  and 
ye  are  complete  in  him,  r  which  is  the 
head  of  all  principality   and  power: 

11  in  whom  also  ye  are  ^  circumcised  with 
the  circumcision  made  without  hands, 
in  t  putting  off  the  body  of  the  sins  of 
the  flesh  by  the  circumcision  of  Christ : 


cording  to  the  rudiments  of  the  world, 

9  and  not  according  to  Christ.    Because 

iu  him  dwells  all  the  fullness  of  the 

10  Godhead  bodily.  And  ye  are  made 
full  in  him,  who  is  the  head  of  every 

11  rule  and  authority :  in  whom  ye  were 
also  circumcised  with  a  circumcision 
not  made  with  hands,  in  the  putting  off 
of  the  body  of  the  flesh,  in  the  circum- 


0  Yer.  20 ;  Gal.  4:3,9.  p  1  :  19  ;  John  10  :  30,  38 ;  1  Tim.  3  :  16.  5  1  :  28  ;  Johu  1  :  16. 

r  See  refs.  1  :  16-18.  s  Jer.  4:4;  Rouj.  2  :  29.  t  See  refs.  Rom.  6  :  6. 


handed  down  in  heretical  circles.  Such 
sources  of  knowledge  were  claimed  by 
the  Essenes  among  the  Jews,  and  later 
by  the  Gnostics  among  the  Gentiles, 
and  were  communicated  by  them  to 
their  members.  But  they  were  but 
the  deliverances,  the  teachings  of  men, 
without  any  divine  autliority  (Gai.  i  : 
1. 11).  They  were  of  human  origin,  l)ut 
their  substance  was  after  the  rudi- 
ments, the  elementary  principles  of 
the  world,  of  the  non-Christian  world. 

(See    note   on    Gal.    4:3.)        The    t^udimeutS, 

originally  denoting  the  letters  of  the 
alphabet,  were  the  worldly  ABC  prin- 
ciples of  the  opposing  system  of  this 
deceitful  philosophy,  probably  com- 
bining both  Jewish  and  Gentile  erroi-s. 
And  not  after  Christ,  who  is  the 
center  and  source  of  all  religious  knowl- 
edge, and  to  whom  all  truth  conforms. 
Jewish  and  heathen  ceremonials,  asceti- 
cism, and  the  worshiping  of  angels  were 
not  after  Christ,  as  the  apostle  goes  on 
to  show. 

9.  Paul  gives  the  reason  of  the  pre- 
ceding warning  and  explains  the  true 
doctrine  which  is  "after  Christ."  This 
empty  and  deceitful  philosophy  is  not 
after  Christ,  for,  or,  because,  in  him, 
in  him  alone,  dwelleth  continuously, 
now  and  forever,  all  the  fulness  of 
the  Godhead,  of  the  divine  nature, 
bodily,  in  his  glorified  body  (Phii.  3 :  21 ; 
see  note  on  1  :  19).  The  word  rendered 
Godhead  occurs  only  here  in  the  New 
Testament  and  denotes  deity,  the  essen- 
tial nature  of  God,  while  the  word  in 
Rom,  1  :  20  denotes  divinity,  the  divine 
qualities  and  attributes.  The  doctrine 
of  angelic  mediators  held  by  the  Colos- 
sian  false  teachers  was  a  denial  of 
Christ's  essential  divinity. 

10.  It  was  also  a  denial  of  their 
relationship  to  Clirist,  and  of  his  Head- 
ship over  all.  It  was  thus  not  "af- 
ter Chri.st."    And,  because  (continued 


from  the  preceding  verse),  ye  are 
complete,  better,  made  complete, 
made  fall,  in  him.  Ye  are  filled  out 
of  Christ's  fullness,  and  so  ye  share  in 
his  fullness  by  virtue  of  your  fellow- 
ship   with    him.       (Comp.  l  :  9;   John   1  :  16  : 

Eph.  4: 13.)     There  was  nothing  wanting 
in  this  relation.     There  was  no  need  of 
inferior  mediators,     ^yho  is  the  head 
of  all   principality  and   power, 
every  rule  or  sovereignty  and  author- 
ity, including  the  entire  angelic  world 
j  whose    mediation    the    false    teachers 
would    have    them    seek.    The  clause 
j  may  be  freely  rendered  :  since  he  is  the 
j  head,  etc.,  suggesting  the  reason  of  their 
entire  fullness  being  in  Christ,  and  the 
I  folly  of  seeking  it  elsewhere  from  in- 
'  ferior  agencies.     (Comp.  Kph.  i  :  22,23.) 

11.  Glancing  back  from  their  present 
fullness  and  completeness  in  Christ  to 
the  past,  the  apostle  adds:  In  whom 
also  ye  are,  rather,  ye  rvere  also, 
circumcised,  when  ye  were  regen- 
erated, at  your  conversion,  with  the, 
rather,  a,  circumcision  made 
without  hands,  by  the  Holy  Spirit 
(John  1  :  12:  Rom.  2  :  29).  They  had  re- 
ceived a  spiritual  circumcision  in  con- 
trast to  one  in  the  flesh.  Hence,  the 
latter  they  did  not  need,  and  it  was 
absurd  for  any  one  to  demand  it  of 
them.  This  spiritual  circumcision  is 
described  and  characterized  in  two  re- 
spects; First,  it  consists  in  puttin§: 
off,  a  strong  word,  in  the  stripping  off, 
by  the  Holy  Spirit,  of  the  body  of 
the  sins  of  the  flesh,  rather,  of  the 
body  of  the  flesh,  our  fallen,  unregener- 
ate  nature,  the  seat  of  sinful  passions. 
(Comp.  on  Eph.  2:3.)  Of  the  sins,  Omitted 
by  the  best  text.  The  words  appear 
to  have  been  added  by  some  copyist, 
as  explanatory.  Compare  "body  of 
sin"  (Rom.  6  :  6),  ruled  by  sin  as  its 
master.  Second,  it  is  characterized, 
by,  rather,  in,  the  circumcision  of 


280 


COLOSSIANS 


[Ch.  II. 


12  "buried  with  him  in  baptism,  wherein 
also  » ve  are  risen  with  him  through 
J  the  faith  of  the  operation  of  God, 
»who  hath  raised  him  from  the  dead. 

13  »  And  vou,  being  dead  in  your  sins  and 
the  uiicircumcision  of  your  flesh,  hath 


12  cision  of  Christ :  having  been  buried 
with  him  in  your  baptism,  wlierein  ye 
Avere  also  raised  with  him  through 
faith  in  the  working  of  God,  who  raised 

13  him  from  the  dead.  And  you,  being 
dead  through  your  trespasses  and  the 
uncircumcision  of  your  flesh,  you  he 


u  See  refs.  Rom.  6  :  3-5.  z  3  :  1,  2  ;  Rom.  i 

z  Acts  2  :  24. 


8-11  ;  Eph.  2  :  4-6. 
o  Eph.  2.1   5,  6,  11. 


J/ Eph.  1  :  19:  3  :7. 


Christ,  that  circumcision  which  be- 
lon«;s  to  Christ,  and  which  is  effected 
througii  a  spiritual  union  with  Christ. 
That  was  the  true  circumcision  (Rom. 
•I :  2«,  29).  It  cannot  refer  to  the  circum- 
cision which  Christ  underwent,  for  it 
is  a  circumcision  made  without  hands. 
For  the  same  reason  it  cannot  refer  to 
l)aptlsni.  Besides,  the  latter  is  pre- 
sented as  entirely  separate  in  the  next 
verse.  The  Colossian  believers  were  no 
longer  in  the  flesh,  under  ceremonial 
observances,  but  in  the  Spirit,  united 
with  Christ,  serving  in  the  newness  of 
the  Spirit  and  not  in  the  oldness  of  the 

letter  (Ro.n.  7-6;    8  :  8.  9). 

12.  And  this  inward  change  and 
union  with  Christ  were  implied  and 
symbolized  in  their  baptism,  which  con- 
sisted of  immersion  in  and  emersion 
out  of  water.  As  in  Rom.  6  :  4,  bap- 
tism is  described  as  a  burial  and  a 
resurrection,  implying  a  death  to  sin 
and  a  rising  to  a  new,  spiritual  life. 
Buried,  rather,  Having  been  buried, 
with  him  in  your  baptism.  Closely 
connected  in  time  with  their  true  cir- 
cumcision of  the  heart.  Baptism  was 
usually  performed  immediately  upon 
])elieving,  symbolizing  union  with 
Christ,  as  dead,  ])uried,  and  risen  (Acts 

2  :  41  ;   8  :  12     r}5-3H  ;    9  :  17,    18,    etc.).       It    waS 

also  an  open  confession  of  subjection, 
(levotion,  and  love  to  Christ,  and  a  pro- 
fession of  faith  in  him  as  Saviour  and 

risen   Lord   (  Acts  19  :  5  ;    22  :  I6  ;  Gal.  3  :  55-28  ; 

Acts  2  ■  3«).  Baptism.  Llghtfoot  pre- 
fers the  form  of  the  Greek  word,  bap- 
tismos,  here,  which  emphasizes  the  act 
of  dipi)ing  as  a  process;  but  the  weight 
of  evidence  is  for  the  usual  form,  bap- 
tisma,  which  rather  presents  baptism 
as  a  conii)leted  act,  a  burial  (this 
clause),  and  a  rising  (next  clause). 

Wherein,  in  irhich,  referring  to 
bapfis)n.  This  ".seems  to  me  more 
natural,  both  grammatically  and  logic- 
ally" (  BoiSR  )  ;  soalso  Alford,  Ellicott, 
Llghtfoot,  and    others.     But  Chrysos- 


tom,  Meyer,  and  others,  render  in 
whom,  referring  to  Christ.  But  the 
change  here  brought  into  view  includes 
death  unto  sin  and  life  unto  righteous- 
ness, and  is  naturally  symbolized  by 
baptism.  In  the  similar  passage  in 
Rom.  6  :  4  there  is  an  undoubted  allu- 
sion to  burial  and  rising  as  both  in- 
cluded in  baptism.  Both  are  in  the 
sphere  of  baptism.  The  reference  to 
Christ  comes  more  naturally  in  con- 
nection with  the  following  verb,  ye  were 
raised  together  with  him.  The  putting 
on  Christ  (Gai.  3  :  27)  implies  a  new 
Christlike  life,  and  presupposes  "the 
putting  off  of  the  body  of  the  flesh" 
(ver.  11).  This  rising  with  Christ  is 
effected  through  the  faith  of  the 
operation  of  God,  better,  through 
faith  in  the  working  of  God,  as  espe- 
cially seen  in  the  resurrection.  Faith  is 
the  medium  or  means  through  which  the 
new  life  is  received.  Baptism  avails 
nothing  without  faith.  Tins  faith  is  a 
belief  in  the  power  of  God  as  evidenced 
by  the  resurrection  of  Christ  (Kph.  1  : 
19. 20).  It  is  only  as  faith  recognizes  a 
risen  and  living  Saviour,  that  the  act 
of  baptism  becomes  of  spiritual  signifi- 
cance, and  rising  with  Christ  becomes 
an  actual  spiritual  experience.  The 
words,  who  hath  raised  him  from 
the  dead,  are  added,  as  the  culminat- 
ing exhibition  of  the  mighty  tcorkivg 
of  God,  a  pledge  that  the  blessings  of 
life  here  and  hereafter  are  sure  to  the 
believer,  that  he  is  a  partaker  of 
Christ's  life  now  and  of  his  glory  in 
the  resurrection  state. 

13.  Having  stated  the  fact,  ye  were 
also  raised  with  him,  that  is,  with 
Christ,  the  apostle  enlarges  upon  this 
fact,  with  special  reference  to  Colossian 
Christians  and  to  believers  generally. 
Consult  the  parallel  passages,  Eph.  2  : 
1-5.  Vou,  Colosslans,  Gentiles,  being 
dead,  or,  when  ye  were  dead,  without 
spiritual  and  eternal  life,  in  your 
sins,  or,   more  exactly,  through  your 


Ch.  II.] 


COLOSSIANS 


281 


he  quickened  together  with  him,  ^  hav- 

14  ing  forgiven  you  all  trespasses;  «  blot- 
ting out  the  handwriting  of  ordinances 
that  was  against  us,  which  was  con- 
trary to  us,  and  took  it  out  of  the  way, 

15  nailing  it  to  his  cross;  and  ^ having 


made  alive  together  with  him,  gra- 
ciously forgiving  us  all  our  trespasses  ; 
14  blotting  out  the  bond  written  in  de- 
crees that  was  against  us,  which  was 
opposed  to  us,  and  he  has  taken  it  out 
I  15  of  the  way  nailing  it  to  the  cross ;  de- 


ft 2  Cor.  5  :  19.  c  Eph.  2  :  15,  16. 

d  Gen.  3  :  15 ;  Ps.  68  :  18 ;  Isa.  53  :  12  ;  Luke  10  :  18 ;  John  12  :  3 


trespasses  (see  note  on  Eph.  2:1)^  and  the 
uncircumcision  of  your  flesh,  your 
degraded  and  un regenerate  condition. 
There  appears  to  be  a  contrast  to  the 
spiritual  circumcision  of  ver.  11,  wdiich  • 
suggests    here    the    symbolical    sense,  i 
"  Dead    in  your    trespasses  and  your 
alienation  from  God,  of  which  the  un-  j 
circumcision  of  your  flesh  was  a  sym- 
bol"   (T.    K.    Abbott).     Hath    he  ^ 
quickened,  you,  I  say,  he  made  alive,  i 
together   with    him,   with    Christ,  j 
having  come  into  union  with  him  by  i 
faith.    That  the  subject  He  refers  to  God  , 
rather  than  to  Christ,  is  grammatically  j 
the  most  natural.     Compare  Eph.  2  :  4,  i 
a  close  parallel,  where  God  is  the  sub- 
ject of   "  made    us    alive."     Having 
forgiven  you,  graciously  fonjiven  us, 
all  our  trespasses,     tls  instead  of 
you  is  the  best  text.     Paul  hastens  to 
include  himself  and  all  believers.     This 
free  and  gracious  forgiveness  is  con- 
nected with  the   act  of  quickening  of 
spiritual    life ;    logically,    however,    it 
precedes   the  quickening.     (Comp.   Eph. 

4  :  32.) 

14.  Blotting  out,  in  connection 
with  their  being  made  alive  with  Christ, 
and  simultaneously  with  their  forgive- 
ness. The  word  rendered  blotting  out 
strictly  means  wiping  out  or  away,  as 
of  tears  (Rer.  7 :  n  ;  21  :  4) ;  effacing  or 
blotting  out  of  sins  (Acts  3  :  19),  or  a 
name  "(Rev.  3:5);  canceling  or  blotting 
out  a  name  or  a  document.  The 
handwriting  of  ordinances.  The 
Juuidwriting  is  strictly  a  note  of  hand, 
and  more  generally,  a  bond,  or  written 
obliga.tion.  It  has  reference  to  the  law 
in  its  entirety.  The  Mosaic  law  was 
obligatory  upon  the  Jewish  race  as 
those  who  had  entered  into  solemn  cov- 
enant  with   God  (Exod.  24  :  3;    Deut.  27  :  14- 

26).  The  Gentiles  had  a  "law  written 
in  their  hearts,  their  conscience  testify- 
ing with  it"  (Rom.  2  :  14,  15).  Of  Ordi- 
nances; in  or  by  decrees,  as  the  w^ord 
means  elsewhere  in  the  New  Testa- 
ment.     (See  note  on  Eph.  2  :  15. )      The  laW 


is  here  presented  as  a  bond,  an  unpaid 
obligation,  expressed  or  written  in  de- 
crees. It  was  against  us,  legally  as 
expressed  in  these  decrees;  and  it  was 
contrary,  hostile,  directly  opposed,  to 
us,  like  a  drawn-up  army  in  battle 
array. 

And  in  addition  to  wiping  or  blot- 
ting out  the  bond,  he  took,  he  has 
taken,  it  (emphatic)  out  of  the  way, 
out  of  the  midst,  as  an  ol)stacle  between 
us  and  God,  as  a  barrier  to  our  recon- 
ciliation and  peace.  And  more  than 
that,  nailing  it  to  his  cross.  Some 
supposed  there  is  an  allusion  to  an 
alleged  custom  of  canceling  a  bond  by 
driving  a  nail  through  it  and  affixing 
it  to  some  object  in  a  public  place ;  but 
proof  of  such  a  practice  seems  to  be 
wanting.  Tlie  reference  is  rather  to 
the  crucifixion.  The  law,  so  far  as  it 
was  against  us,  was  crucified,  as  it  were, 
with  Christ.  He  was  "made  sin  for 
us"  (2  Cor.  5:21),  he  was  "made  a 
curse  for  us"  (oai.  3 :  13).  The  bond 
against  us  was  discharged  and  can- 
celed;  it  was  removed  as  a  barrier  to 
salvation.  Infinite  justice  and  holi- 
ness being  satisfied,  God  nailed  the 
law,  as  it  were,  to  the  cross  on  which 
Christ  had  suffered.  "  In  Christ's 
crucifixion  the  curse  of  the  law  was 
borne,  and  its  obligatory  and  condemn- 
atory power,  its  power  as  a  bond 
against  us,  was  forever  extinguished 
and  abrogated"  (Ellicott).  This  is 
true  of  thoi^e  who  have  been  viade  alive 
with  Christ  (ver.  is).  They  are  "not 
under  law  but  under  grace  "  (Rom.  6  :  14). 
They  are  not,  however,  relieved  from 
moral  obligation.  The  morality  of  the 
gospel  is  not  less  than  that  of  the  law  ; 
its  service  is  that  of  love,  and  God-like- 
ness its  aim. 

15.  This  verse  is  difficult  of  interpre- 
tation, growing  out  of  the  word  ren- 
dered spoiled  in  the  Common  version, 
and  in  the  Eevised  version,  "  liaving 
put  off  from  himself."  The  Greek  verb 
does  not  occur  in  any  writer  before 


282 


COLOSSIANS 


[Ch.  II. 


spoiled  e principalities  and  powers,  he 
made  a  show  of  them  openly,  triumph- 
ing over  them  in  it. 
16     Let  no  man  therefore  ^ judge  j^ou  ein 
meat,  or  in  drink,  or  in  respect  ^  of  an 


spoiling  the  rulers  and  authorities,  he 
made  a  show  of  them  openly,  triumph- 
ing over  them  in  it. 
16      Let  no  one  therefore  judge  you  in 
food,  or  in  drink,  or  in  respect  of  a 


e  Eph.  6  :  12. 


/Rom.  U  :  3,  10, 


g  See  refs.  Rom.  U  :  2,  17. 


h  See  refs.  Rom.  U  :  5,  6. 


Paul,  and  rarely  in  any  after  him.  It 
occurs  here,  and  in  3  :  9,  and  its  noun 
in  ver.  11.  It  is  in  the  middle  voice, 
and  means  literally,  to  strip  off  from 
inie's  self.  It  is  so  taken  by  many  com- 
mentators, and  is  explained  to  mean, 
that  Christ  having  taken  our  humanity, 
lie  by  his  death  stripped  away  from 
liiniself  all  opposing  powers  of  evil 
that  swarmed,  as  it  were,  around  him. 
But  it  is  a  serious  objection  to  this  view 
that  it  necessitates  a  change  of  sulyect 
from  God  to  Christ.  To  conceive  of 
evil  powers  in  the  light  of  clothing 
wrapped  around  Christ  seems  far- 
fetched, and  harmonizes  poorly  with 
the  additional  figure  of  triumphing 
over  them  as  a  conqueror.  Others  there- 
fore take  the  verb  here  to  mean  strip 
<ff for  one's  seff,  for  one's  advantage,  to 
ilisarm,  to  despoil.  So  the  Bible  Union 
and  the  American  Revisers  render. 
The  principalities  and  powers 
(ver.  10)  are  evidently  hostile  forces 
and  doubtless  have  reference  to  the  evil 
angelic  powers  as  connected  with  the 
false  ideas  of  certain  Colossian  heretics. 
To  conceive  of  disarming  these  powers 
of  darkness,  and  despoiling  them  of 
their  ornaments  and  regalia  is  a  satis- 
factory meaning,  and  in  harmony  with 
the  rest  of  the  verse.  "  This  view  is 
equally  tenable,  whether  the  subject  is 
taken  to  l)e  God  or  Christ,  and  it  seems 
less  open  to  objection  than  the  former  " 
(T.  K.  Abbott). 

Made  a  show  of  them  openly, 
parading  them  as  his  captives,  publicly 
and  courageously.  In  the  word  openly, 
there  .seems  to  l)e  a  united  idea  of  open- 
ness (John  7:4;    11  :  54)  and  6oW«f5S  (l'''"'- 

1  :  20).     Triumphing  over  them  in 

it,  in  the  cross.  At  the  moment  of  ap- 
parent triumpli  of  his  foes  in  the  death 
of  Christ  on  the  cross  he  triumphed 
over  them  as  evidenced  by  his  resurrec- 
tion and  glorification.  The  enemies  of 
God  met  their  defeat  in  Christ's  death, 
the  powers  of  darkness  were  conquered, 
and  captivity  was  led  captive  (f-ph.  * :  s). 
The  imagery  is  taken  from  a  Roman 


triumph,  in  which  the  vanquished 
were  puldicly  exhibited  as  stripped  of 
their  regalia  and  armor,     (comp.  2  Cor.  2 : 

14.^ 

through  this  section  (ver.  8-15)  there 
appears  a  double  reference  to  the  two 
characteristic  errors  which  were  united 
in  the  Colossian  heresy.  The  Jewish 
element,  holding  to  rites  and  ceremonies 
of  the  Mosaic  law;  and  the  Gentile  and 
Oriental  element,  which  held  to  the  im- 
portance of  angelic  influence  and  medi- 
ation in  salvation.  To  these  the  apostle 
opposes  Christ,  whose  work  is  com- 
plete, and  needs  none  of  these  addi- 
tions. Through  his  death  God  has 
done  away  the  bond  that  was  against 
us  and  despoiled  all  the  opposing 
powers  of  evil. 

16-23.  AV^ARNINGS  IN  APPLICA- 
TION OF  THE  PRECEDING  PRINCIPLES. 

The  apostle  combats  the  false  teachers 
on  both  sides,  their  ceremonial  observ- 
ances (ver.  16,  17)  and  their  doctrine  and 
worship  of  angels  (vtr.  is,  19),  both  of 
which  were  derogatory  to  the  person 
and  work  of  Christ  (ver.  20-23). 

16.  In  view  of  their  high  elevation 
as  united  with  Christ  and  the  Christian 
liberty  they  enjoyed,  Paul  exhorts  and 
warns  them  against  opposing  doctrines 
and  practices.  Let  no  man  there- 
fore, in  view  of  your  relation  to  Christ 
and  of  the  truths  of  the  preceding 
verses  (ver.  8-15),  judge  you,  take  you 
to  task  and  sit  in  judgment  upon  you, 
in  meat,  or  in  drink,  i)i  eating  or  in 
drinkinq,  as  to  which  you  have  the 
right  of  Christian  liberty  (•  Cor.  10  :  2.v 
30).  The  Mosaic  law  forbade  certain 
kinds  of  food  (Lev.  11  :  1  f.),  but  not  of 
drink,  except  certain  cases,  as  the  Naz- 
arite  (n'i"".  6  :  3),  or  priests  ministering 
in  the  tabernacle  ('-ev.  10  :  9),  or  drink- 
ing from  vessels  rendered  unclean  by 
tlie  dead  bodies  of  unclean  animals 
(Lev.  11  :  .34).  The  rabbinical  traditions 
went  mucli  farther.  It  is  probable  that 
the  fiilse  teachers,  in  their  asceticism, 
like  the  Essenes,  went  far  beyond  the 
requirements  of  the  law. 


Ch.  II.] 


COLOSSIANS 


283 


holyday,  or  of  the  new  moon,  or  of  the 

17  sabbath  days:  '  which  are  a  shadow  of 
things  to  come;    but   the  body  is  of 

18  Christ.    ''Let  no  man  beguile  you  of 


feast,  or  a  new  moon,  or  a  sabbath  ; 

17  which  are  a  shadow  of  the  things  to 

18  come,  but  the  body  is  Christ's.    Let  no 


Heb.  8:5;  10  :  1. 


k  Ver.  4;  Rev.  3  :  11. 


Or  in  respect  of  au  holyday,  of 

an  annual  feasf,  such  as  the  Passover, 
Pentecost,  feast  of  Tabernacles,  etc. 
Or  of  the,  a,  new  moon,  a  monthly 

observance  (Num.  lO  :  lO;    1  Sum.  20  :  5.  clc). 

Or  of  the  sabbath  days,  rather,  or 
a  Sabbath,  the  weekly  observance  of 
which  was  for  the  most  part  extremely 
punctilious  and  minute,  according  to 
Jewish  precepts.  The  yearly,  monthly, 
and  weekly  observances  are  here  clearly 


intended.     (Comp.  Gai. 


The  Sab- 


bath as  a  Mosaic  institution  is  evident- 
ly included,  and  special  reference  to 
the  rules  which  ascetic  Judaizing 
teachers  were  prescribing.  The  weekly 
Sabbath,  however,  was  older  than 
Moses,  and  dates  back  to  creation.  Its 
proper  observance  is  indicated  by  the 
words  of  our  Lord  :  "  The  sabbath  was 
made  for  man,  and  not  man  for  the  sab-  ! 
bath"  (Mark  2:  27).  This  Sabbath  rest  j 
of  one  day  in  seven  is  needful  for  both  j 
man's  physical  health  and  his  spiritual 
well-being,  Itsrequirement  is  satisfied  \ 
in  the  Lord's  Day  under  the  new  dis- 
pensation. Beyond  this  all  holy  days  ! 
are  unnecessary  and,  attended  with  j 
danger.  "That  days  sanctified  l)y  the 
church  destroy  the  sacredness  of  the 
Sabbath  is  testified  to  by  every  Roman 
Catholic  country  in  the  world.  And  in 
our  American  cities  there  is  many  an 
earnest  Christian  who  would  shudder  at 
the  thought  of  driving  in  the  park  on 
Good  Friday,  wdio  has  no  scruple 
against  a  pleasure  ride  there  on  Sun- 
day. The  Church  of  England  Book  of 
Common  Prayer  has  its  table  of  lessons 
"for  Sundays  and  other  Holy  Days," 
and  consistently  there  is  nothing  in  all 
the  book  which  indicates  that  Sunday 
is  different  from  any  other  Holy  Day 
except  that  the  bans  of  matrimony 
must  be  published  '  three  several  Sun- 
days.' In  the  organ  of  the  English 
high  church  party,  which  I  have  read 
weekly  for  years,  I  have  seen  frequent 
exhortations  to  the  strict  observance  of 
the  holy  days  appointed  by  the  church, 
but  not  a  line  have  I  seen,  so  far  as  I 
remember,  urging  a  better  observance 


of  the  Lord's  Day.  So  it  has  always 
been  ;  so  will  it  always  be  ;  any  human 
institution  elevated  to  the  rank  of  a 
divine  ordinance  will  destroy  the  ordi- 
nance by  the  side  of  which  it  is  placed. 
Where  infant  baptism  is  universally 
practised,  believer's  baptism  is  un- 
known. The  Puritans  understood  this 
principle,  and  their  love  for  the  Sab- 
bath forbade  all  holy  days"  (H.  G. 
Weston,  The  Common ivealth,  Decem- 
ber 15,  1898). 

It  may  be  noted  that  the  two  points, 
eating  and  drinking  and  the  observ- 
ance of  days,  are  the  same  as  those 
mentioned  in  Paul's  other  Epistles,  as 
connected  with  Judaizing  errors.  As 
elsewhere,  so  here,  Paul  speaks  from 
the  high  position  of  Christian  liberty, 
and  he  would  not  have  any  one  sit  in 
judgment  on  a  believer  and  condemn 
him  in  these  respects. 

17.  This  verse  involves  the  reason 
of  the  preceding  injunction.  Which 
observances  just  referred  to  are  a 
shadow,  "an  image  cast  by  an  object 
and  representing  the  form  of  that  ob- 
ject" (Thayer's  "  N.  T.  Lex."),  of 
things  to  come.  These  ordinances 
of  the  old  dispensation  were  but  shad- 
ows, unsubstantial  in  themselves,  indi- 
cating a  body  which  cast  the  shadow. 
(Comp  Heb.  10  :  1.)  They  wcrc  but  types 
and  resemblances  of  the  blessings  of 
Christ's  kingdom  and  the  gospel  dis- 
pensation. They  were  not  the  real 
substance,  but  the  body,  that  of 
which  the  other  is  the  shadow,  is  of 
Christ,  belongs  to  him.  The  reality 
and  substance  of  the  old  dispensation 
is  found  in  the  new.  The  types  and 
shadows  had  their  fulfillment  in  Christ. 
When  Paul  speaks  of  the  things  to 
come,  he  is  speaking  from  the  stand- 
point of  the  Old  Testament,  and  from 
it  views  the  future  blessings  of  the  new 
covenant.  The  Epistle  to  the  Hebrews 
is  an  expansion  and  beautiful  exhibi- 
tion of  the  thought  here  briefly  ex- 
pressed (Heb.  8:5;  10  :  1,  etc.). 

18.  The  apostle  turns  to  the  Gentile 
element  of  the  Colossian  error.    Let 


28-t 


COLOSSIA^'S 


[Ch.  II. 


your  reward  in  a  voluntary 'humility 
and  worshipping  of  angels,  intruding 
into  those  tilings  ■"  which  he  hath  not 
seen,  vainly  puffed  up  by  his  fleshly 
19  mind,  and  not  holding  the  Head, 
n  from  which  all  the  body  by  joints  and 
bands  having  nourishment  ministered, 


one  defraud  you  of  the  prize,  delight- 
ing in  humiliation  and  worship  of  the 
angels,  taking  his  stand  on  things 
which  he  has  seen,  vainly  puffed  upby 
19  his  fleshly  mind,  and  not  holding  fast 
the  head,  from  whom  all  the  body, 
tlirough  the  joints  and  bauds  supplied 


I  Ver.  23. 


m  Ezek.  13  :  3 ;  1  Tim.  1  :  7. 


n  See  refs.  Eph.  4  :  15,  16. 


no  man  begnile  you  of  your  re- 
Avard,  rob  yon  of  your  prize.  The 
verb  thus  rendered  means  to  act  as  an 
umpire  against  one  m  awarding  the 
prize.  Its  noun  is  used  of  an  athletic 
prize  in  Phil.  8  :  14,  with  reference  to 
salvation  or '' tlie  crown  of  life"  (Rev. 
2  :  10).  The  false  teachers,  against 
whom  Paul  would  warn  the  Colossians, 
could  not,  however,  act  as  umpire  ;  for 
Christ  is  the  umpire  or  judge.  But 
they  could  render  the  Colossians  un- 
wortliy  and  defraud  them  of  salvation 
by  the  tendency  of  their  teaching. 
And  this  they  were  doing,  not  con- 
sciously, however,  by  their  false  doc- 
trines. No  names  are  mentioned,  but 
their  character  is  portrayed  in  the  four 
clauses  tliat  follow. 

In  a  voluntary  humility.  A  diffi- 
cult phrase.  Literally,  tcilling  in  hu- 
mility. "This  may  mean,  Let  no  one 
of  purpose  rob  you  of  your  prize"  ;  or 
it  may  mean  ''desiring"  or  '' seek- 
ing to  {\o  it  in  humility";  or  it  may 
be  used  as  a  Hebraism,  ''  having  pleas- 
ure "  or  "  delighting  in  humility."  We 
cannot  suppose  there  was  any  purpose 
in  these  teachers  to  rob  the  Colossians 
of  their  prize  ;  but  they  might  uninten- 
tionally do  it  by  leading  them  to  seek 
the  prize  in  humiliations,  etc.  Having 
pleasure,  or,  delighting  in  humility,  is 
perhaps  implied  ;  but  the  Hebraism  is 
a  very  strong  one  and  without  a  paral- 
lel in  the  New  Testament,  though  sup- 
ported by  several  examples  in  the  Ser)- 
tuagint  0  S!»"- 1«  ■■  "  ;  ?-<•  "2:1.  «-'«• ).  Hu- 
mility is  treated  elsewhere,  except  in 
ver.  23,  as  a  virtue.  Here  it  is  a  false 
humility  which  assumed  that  God  is 
too  high  and  unapproachable  to  be 
worshiped  directly,  and  inculcated 
the  worshipping  and  mediation  of 
angels.  This  is  the  spirit  of  .saint 
worship  now.  In  addition  it  is  j)robable 
that  tlicse  false  teachers  had  false  no- 
tions as  to  the  power  of  angels,  accord- 
ing them  too  great  power. 

Intruding     into     those    things 


j  which  he  hath  not  seen.     Not  is 

omitted  in  the  best  texts,  according  to 
I  the  highest  critical  authorities.     More 
'  literallj^  entering  upon  things,  stepping 
\  and     standing    conceitedly    i/pon    the 
things  he  had  seen  in  visions  and  pre- 
tended revelations,  dwelling  wgow  them. 
and  making  a  show  of  them.     Closely 
connected  with  this  is  the  idea  o^ reach- 
ing into  subtle  and  curious  speculation 
about  what  he  had  seen  in  visions.   The 
wonls   are  descriptive   of  a    fanatical 
dreamer.    This  is  the  second  trait. 

Vainly  puti'ed  up  by  his  fleshly 
mind.  Self-conceited  he  prides  him- 
self in  his  intellectual  ability,  but  his 
mind  is  under  the  control  of  his  fleshly, 
carnal  nature  which  dominates  in  the 
unregenerate  state.  His  conceit  was 
vain,  empty,  without  ground  or  reason, 
closely  connected  with  his  false  humil- 
ity. This  third  trait  is  descriptive  of 
intellectual  arrogance. 

19.  A  fourth  "trait.  Not  holding 
fast  the  Head,  Christ  (ver.  n  ;  i :  is),  as 
no  one  could  who  taught  and  practised 
the   worship  of  angels  and   the  like. 

(Conip.  use  of  the  verb  in  Acts  3  :  11.)  The  fig- 
ure of  the  head  points  to  Christ  as  the 
source  of  spiritual  life  to  all  the  mem- 
bers of  his  body,  the  church,  as  well  as 
supreme  sovereign  and  Lord.  (See  on  Eph. 

1  :  22). 

From  Avhich,  or,  ivhom,  since  the 
head  refers  to  a  person.  "What  follows 
involves  a  reason  for  holding  fast  the 
head,  and  shows  the  error  of  those  who 
do  it  not.  All  the  body,  including 
all  the  members,  by  joints  and 
bands,  through  the  connections  and 

ligaments,  V}UScles,  etc.        (See  note  ou  Eph. 

4  16.)  Having  nourishment  min- 
istered,/>r//;(7  ,sv/^jj[)//n/  with  nourish- 
mrnt,  a  ])resent  ]>articii)le  implying 
that  this  process  is  continually  going 
on.  And  knit  together.  All  the 
parts  are  united  together  in  depend- 
ence on  the  head.  The  same  word  ren- 
dered compacted  in  Eph.  4  :  16,  on 
'  which    see.      The    present    participle 


Ch.  II.] 


COLOSSIANS 


285 


and  okiiit  together,   increaseth  Pwith 
the  increase  of  God. 

20  Wherefore  if  ye  be  qdead  with  Christ 
from  f  the  rudiments  of  the  world,  why, 
as  though  living  in  the  world,  are  ye 

21  s subject  to  ordinances:    'Touch  not; 

22  taste  not ;  handle  not  (which  all  are  to 
perish   with    the  using) ;    "  after   the 


with  nourishment,  and  knit  together, 
increases  with  the  increase  of  God, 

20  If  ye  died  with  Christ  from  the  rudi- 
ments of  the  world,  why,  as  if  living  in 
the  world,  do  ye  subject  yourselves  to 

21  decrees.    Handle    not,    nor  taste,    nor 

22  touch  (which  are  all  to  perish  with 
the  using),  according  to  the  precepts 


o  1  Cor.  12  :  12-27.  p  1  Cor.  3  :  6. 

s  Ver.  16;  Gal.  4  :  9,  10  ;  5:1-4;  Heb.  13 


3  ;  Rom.  6 
t  1  Tim.  4 


2-11  ;  see  refs.  7  :  4,  6. 
:  3-5.  M  Isa.  29 


r  Ver.  8. 
Titus  1  :  14. 


again  indicates  the  continuing  and 
growing  process.  Thus  the  body,  the 
church  spiritual,  increaseth  with 
the  increase  of  God,  groweth  the 
growth  of  God,  tliat  which  God  re- 
quires, supplies,  and  approves.  The 
church  in  all  its  members  is  united 
Avith  God  through  Christ,  and  not 
through  angelic  and  inferior  creatures. 
Lightfoot  calls  attention  to  the  discov- 
eries of  modern  physiology  which 
throw  additional  light  on  the  apostle's 
language:  "The  volition  communi- 
cated from  the  brains  to  the  limbs,  the 
sensation  of  the  extremities  tele- 
graphed hack  to  the  brain,  the  absolute 
mutual  sympathy  betw^een  the  head 
and  the  members,  the  instantaneous 
paralysis  ensuing  on  the  interruption 
of  continuity,  all  these  a<ld  to  the  com- 
pleteness and  life  of  the  image." 

20.  From  the  intruding  teachers  the 
apostle  turns  to  their  doctriues  and 
precepts  and  makes  an  application  to 
the  Colossian  believers,  founded  on 
their  spiritual  death  with  Christ.  Omit 
wherefore,  according  to  best  authori- 
ties. A  new  application  begins.  If  ye 
be  dead,  rather,  if  ye  died,  with 
Christ,  when  ye  were  regenerated  and 
renounced  the  world  (ver.  ii,  i3),  as  sym- 
bolized and  professed  in  your  baptism 
(ver.  12).  From  the  rudiments, 
(iHHfy  from  the  non-Christian  and  ritu- 
alistic principles,  of  the  world.  (See 
note  on  ver.  8.)  They  had  died  at  their 
conversion  to  all  religious  systems  apart 
from  Christ.  They  w^ere  no  longer  un- 
der the  power  of  the.se  rudiments ;  the 
dissolution  was  complete.  (Comp.  Rom. 
7  :  +.)  Why,  as  though  living  in  the 
world,  as  if  your  life  were  in  tlie 
realm  of  its  thoughts  and  principles, 
and  ye  had  not  died  with  Christ,  are 
ye  subject  to  ordinances,  better, 
do  ye  subject  yourselves  to  decrees.  The 
argument  is  similar  to  that  in  Rom. 
6  :  2  in  regard  to  continuing  in  sin. 


"  Your  life  is  hid  with  Christ  in  God  " 
(3:3).  A  worldly  and  ritualistic  life 
was  unsuited  to  them  and  unbecoming. 
AVhy  then  act  like  a  worldling  and  al- 
low any  such  system  to  be  imposed 
upon  them?  Why  subject  themselves  to 
the  decrees  of  a  formal  ritualistic  and 
worldly  religion  ?  Why  turn  again  to 
the  weak  and  beggarly  elements?  (Gai. 
i  ■  9.)  In  doing  so  they  would  not  only 
act  inconsistently,  but  they  would  be 
censurable  and  their  deeds  condemna- 
ble.  Many  prefer  the  passive,  why  are 
ye  subject ;  but  most  prefer  the  middle, 
ichy  do  ye  subject  yourselves.  The  lat- 
ter seems  to  be  the  more  natural  in  this 
connection. 

21 .  Examples  of  these  rudimental  de- 
crees :  As  when  they  say,  Touch  not; 
taste  not;  handle  not.  Without 
the  parenthesis,  reverse  the  order  of  in- 
junctions. Handle  not  this,  neither  taste 
that,  nor  touch  the  other.  There  is  a 
climax  of  prohiI)itions,  the  strictest  be- 
ing the  last.  The  application  of  these 
prohibitions  was  probably  to  articles 
of  food  and  drink  and  to  like  things 
(ver.  16).  They  were  doubtless  exag- 
gerations of  the  Mosaic  law,  and  are 
given  as  specimens  of  the  decrees  en- 
joined by  these  Colossian  false  teach- 
ers. The  form  is  the  same  as  some  rab- 
binical precepts.  Their  modern  use  as 
a  motto  in  temperance  reform  at  the 
present  day  is  a  most  remarkable  in- 
stance of  exegetical  perversion  and 
misapplication.  "The  precepts  of  an- 
cient false  teachers  are  not  needed  in 
any  way  in  carrying  on  one  of  the  most 
important  moral  reforms  of  our  time  " 
(Boise). 

22.  These  ordinances  or  decrees  en- 
join abstinence  in  various  ways  from 
things,  which  all  are  to  perish 
with  the  using,  destined  to  corrup- 
tion in  their  consutnption ;  they  are 
merely  material,  not  moral  and  spir- 
itual,  and   their  end   is  dissolution  in 


286 


COLOSSiANS 


[Ch.  li. 


commandments  and  doctrines  of  men  ? 
23  ^Wliit'h  things  have  indeed  a  show  of 
wisdom  in  j  will  worship,  and  humiliti', 
and  neglecting  of  the  body  ;  not  in  any 
honour  to  the  satisfying  of  the  flesh. 


'23  and  teachings  of  men?  All  which, 
having  a  show  of  wisdom,  in  will-wor- 
ship, humility,  and  neglect  of  the  body, 
are  of  no  value,  [ministering]  to  the 
satisfaction  of  the  flesh. 


at  Matt.  23  :  27, 


y  Ver.  18. 


the  course  of  their  natural  use.  (fomp.  j 
1  Cor.  8:8.)    Thls  chiuse  is  parenthetical 
and  thrown  in  to  siiow  that  these  objects 
deserve  nosucli  place  in  religion  as  these 
teachers  give  them.    And  these  injunc-  j 
tions  are  after,  or,  acconJhtg  to,  the  i 
coinniaiidments    and  doctrines, 

teach higS,  of  men,      (See  Matt,  is  :  2,  8,  9 ; 

Mark  7  :  5-7.  \i-T.'..)  The  Mosaic  ritual  had 
had  its  day  and  was  fulfilled  in  Christ. 
The  false  teachers  had  gone  beyond  the 
law  both  inspirit  and  in  deed.  They 
would  enjoin  precepts  no  longer  obliga- 
tory, especially  upon  Gentiles ;  and  like 
the*  Pharisaic  instructors,  they  had 
added  the  traditions  and  command- 
ments of  men.  Notice  that  the  question 
which  begins  with  ver.  20  ends  here. 
Why  do  ye  who  died  with  Christ  subject 
yourselves  to  decrees  .  .  .  the  precepts 
and  teachings  of  men?  The  mere  asking 
of  the  question  suggests  its  answer.  It 
is  equivalent  to  a  strong  aflirmation. 
Surely  ye  should  not  do  this,  so  incon- 
sistent and  so  contrary  to  Christ  (ver.  8). 

23.  The  character  of  these  rudi- 
niental  decrees  further  d  e  s  c  r  i  I)  e  d  . 
Which  things,  Which  kind  of  things 
— all  such  decrees  as  are  after  the  pre- 
cepts and  teachings  of  men.  Have 
indeed  a  show  of  wisdom,  are 
having  a  reputation  indeed,  though 
not  a'  reality,  of  wisdom.  They  were 
outwardly  plausible  with  an  apparent 
reasonableness.  "  It  was  characteristic 
of  Jewish  thought  at  the  time  to  at- 
tempt to  throw  a  glamour  of  philo- 
sophic fitness  over  Pharisaic  doctrine 
and  practice"  (Mofle).  In  will  wor- 
ship, which  one  devises  and  prescribes 
for  himself,  self-imposed  icorship,  in- 
stead of  being  devised  and  prescribed 
by  Christ.  .\nd  humility,  so  called 
and  regarded  by  the  false  teaclu-rs,  l)ut 
really  a  fal.se  humility,  as  in  ver.  18,  as 
practised  by  ascetics.  And  neglect- 
ing:, an  unsparing  severiti/,  of  the 
body,  through  ascetic  abstinence  and 
mortification  of  the  body,  based  on 
the  false  idea  that  matter  is  the  seat  of 
sin. 

Not  in  any  honour,  or,  true  vrdue 


to  the  body ;  its  true  honor  being  its 
consecration  to  the  Lord  (Ro'"-  12  :  i :  1 
Cor.  6  :  13).  But  thcse  ascctic  practices 
treated  the  body  with  contempt  and 
brought  dishonor  upon  it.  They  were 
for,  they  contributed  to  the  satisfy- 
ing of  the  flesh,  of  the  carnal  na- 
ture, they  ministered  to  the  fall  satis- 
faction of  many  sensuous  and  corrupt 
natures  feeding  their  religious  conceit 
and  pride  (ver.  is).  Similarly  Alford, 
Meyer,  Ellicott,  and  T.  K.  Abbott. 
"  The  words  suggest  that  the  observa- 
tion of  such  precepts  was  supposed  to 
bring  honor,  and  in  contradicting  this 
Paul,  with  abrupt  and  sharp  irony, 
declares  that  the  only  honor  would  be 
such  as  satisfied  the  carnal  nature,  and 
that  their  boasted  unsparing  treatment 
of  the  body  was  in  very  truth  the  full 
satisfaction  of  the  flesh  "  (T.  K.  AB- 
BOTT). This  appears  to  be  the  most 
natural  and  best  interpretation  of  this 
very  difiicult  passage.  The  Revised 
version  renders,  ''Not  of  any  value 
agai)ist  the  indulgence  of  the  flesh" — 
tbese  prescribed  remedies  have  no  real 
value  in  checking  this  indulgence,  they 
have  no  substantial  and  lasting  efii- 
cacy  against  bodily  indulgences.  This 
interpretation  is  open  to  certain  diffi- 
culties:  (1)  In  giving  the  Greek  word 
for  "  honor"  the  sense  of  real  "  value," 
a  very  rare  meaning  of  the  word.  (2) 
In  translating  the  jireposition  mean- 
ing "  for  "  by  the  word  "against,"  a 
very  doubtful  meaning  in  this  connec- 
tion. (3)  In  giving  the  word  "  fiesh  " 
its  ])liysical  instead  of  its  ethical 
meaning  which  is  most  fitting  here. 
(4)  The  word  rendered  "the  sati.sfy- 
iug"  means  repletion,  the  full  s((tisfac- 
tion  of  the  Hesh,  and  finds  its  full  sense 
in  the  self-righteous  pride  and  vanity 
of  these  ascetic  teachers.  The  observ- 
ances contributed  not  to  holiness  nor  to 
true  worship,  but  rather  to  gratifying 
the  impulses  of  a  worldly  carnal  miml. 

Practical  Remarks. 
1.  We  should  be  interested    in    Chris- 
tians everywhere,  whether  known  or  un- 


Ch.  II.] 


COLOSSIANS 


287 


known  to  us,  giving  them  our  prayers, 
our  sympathy,  and  help  (ver.  1 ;  Matt.  6  : 
10;  John  17:  20). 

2.  Unity,  love,  and  settled  views  of 
truth  and  clear  conceptions  of  God,  as 
the  Father  and  Son,  are  the  best  safe- 
guards against  error  (ver.  2 ;  1  :  23 ;  Eph. 
3  :  17). 

3.  All  wisdom  and  knowledge  flow  out 
from  and  center  in  Christ  (ver.  2,  3  ;  John 
1:4,  9;  1  Cor.  1  :  24,  30). 

4.  Our  theology  is  determined  by  our 
views  of  Christ  (ver.  3-5 ;  Matt.  22  :  42 ; 
John  7  :  40-42). 

5.  We  must  guard  against  false  doc- 
trines and  false  teachers,  firmly,  but 
gently,  in  a  conciliatory  spirit,  but  also 
in  the  love  of  the  truth  (ver.  4,  5  ;  2  Cor. 
6:11,  12;  7:2). 

6.  As  we  received  Christ  as  our  Saviour 
and  Lord,  so  our  hearts,  conduct,  and 
lives  should  be  conformed  to  him  (ver. 
6  ;  John  6  :  67-69). 

7.  A  constant  growth  of  Christian  char- 
acter is  insured  by  a  continuous  offering 
of  our  hearts  and  lives  to  Christ  (ver.  7 : 
Eph.  3  :  17-19). 

8.  Every  age  has  its  false  teachings  of 
human  philosophy,  the  speculations  of 
men,  which  tend  to  corrupt  the  word  of 
God  and  tarnish  his  glory  (ver.  8;  Mark 
7:6-8). 

9.  Christ  is  the  test  of  truth.  Our  doc- 
trine and  practice  must  be  "  according  to 
Christ"  (ver.  8,  9 ;  Eph.  4  :  20-24  ;  Gal.  2  : 
14,  20). 

10.  In  Christ  is  God's  fullness  and 
through  Christ  our  fullness.  We  can 
continue  full  of  his  blessing  and  grace 
only  as  we  are  united  in  him  in  a  living 
union  (ver.  10:  1  John  1  :  3,  4). 

11.  A  new  heart  is  essential  to  personal 
godliness.  Rites,  ceremonies,  and  ordi- 
nances are  nothing  without  it  (ver.  11 ; 
Gal.  6:  14,  15). 

12.  Baptism  is  significant  of  a  dead 
past  and  a  living  present  and  future.  It 
is  expressive  not  only  of  the  new  birth, 
but  also  of  the  whole  Christian  life,  in- 
cluding a  glorious  resurrection  (ver.  12, 
13  ;  Rom.  6  :  4-6). 

13.  Justification,  the  forgiveness  of  sins, 
and  the  beginnings  of  a  new  life  are  in- 
separable (ver.  13  ;  Rom.  3  :  25 :  Eph.  1:7). 


I  14.  In  the  cross  the  law  received  its 
I  death  as  a  means  and  method  of  salva- 
I  tion  (ver.  14  ;  Eph.  2  :  13-15). 
I  15.  In  the  cross  death  and  hell  were  van- 
j  quished,  and  the  obstacles  to  reconcilia- 
tion between  God  and  the  sinner  were  re- 
moved (ver.  15  ;  Rom.  3  :  26  ;  2  Cor.  5  :  18). 

16.  The  law  as  a  covenant  of  works  has 
no  claims  on  the  Christian.  We  are  no 
longer  under  its  rites,  ceremonies,  and 
institutions,  but  under  the  gospel  as  a 
covenant  of  grace  and  a  law  of  love  (ver. 
16;  Rom.  6  :  14;  1  John  4  :  19). 

17.  All  that  was  substantial  and  abiding 
in  the  law  is  in  the  gospel.  The  law,  with 
its  rites  and  ordinances,  was  but  a  shadow 
and  was  fulfilled  in  Christ  (ver.  17;  Rom. 
3  :  31). 

18.  An  apparent  humility,  a  religious 
pride,  speculations  on  the  unseen,  and  the 
worship  of  saints  or  angels  are  often 
found  united  in  false  teachers  (ver.  18; 
Acts  17  :  21,  22). 

19.  Not  holding  fast  to  Christ  as  Saviour 
and  Lord,  as  teacher  and  the  truth,  is 
fatal  to  one's  religion  (ver.  19;  Eph.  4  : 
17,  24). 

20.  A  ceremonial  religion  is  inconsistent 
with  true  Christianity  (ver.  20;  John  4  : 
24,  25:  Rom.  14  :  17). 

21.  No  one  has  authority  to  appoint  rites 
and  ordinances  in  the  church  and  make 
them  binding  on  the  human  conscience 
(ver.  21;  Gal.  1  :  8.  9). 

22.  There  is  much  will  worship  in  the 
world,  self-imposed  and  not  commanded 
of  God.  It  unites  an  apparent  humility 
with  a  show  of  wisdom  (ver.  23 ;  Isa.  1  : 
12). 

23.  All  such  false  doctrines  and  prac- 
tices bring  no  true  honor  to  God  or  men, 
and  tend  to  self-righteousness,  conceit, 
and  the  satisfying  of  a  fleshly  mind.  "All 
these  professed  methods  of  overcoming 
evil  are  opposed  to  '  any  true  honor  "  and 
right  use  of  the  body:  and  though  they 
have  '  the  appearance  of  wisdom '  in  de- 
votion, humility,  and  subjugation  of  the 
body,  they  do  in  fact  only  serve  '  to  the 
satisfying  of  the  flesh,'  the  carnal  ele- 
ment :  and  thus  they  increase  the  evil 
which  they  profess  to  overcome.  Ascet- 
icism is,  after  all,  but  another  form  of 
carnality  "  ("  Annot.  Par.  Bible,"  ver.  23.) 


288 


COLOSSIANS 


[Ch.  III. 


Exhortations  to  practical  holiness:  and  to 
the  discharge  of  relative  duties. 

3  IF  ye  then  »be  risen  with  Christ, 
seek  those  things  which  are  alx)ve, 
where  » Christ sitteth  on  the  rigiithand 

2  of  God.  Set  your  affection  on  things 
above,  ^riot  on  things  on  the  earth. 


3  IF  then  ye  were  raised  together  with 
Christ,  seek  the  things  above,  where 
Christ  is,  sitting  on  the  right  hand  of 

2  God.  Set  your  mind  on  the  things 
above,  not  on  the  things  on  the  earth. 


z  See  refs.  2  :  12,  13. 


a  See  refs.  Kph.  1  :  20. 


:5;  1  John  2  :  15-17. 


CHAPTER  III. 

Paul  passes  from  the  doctrinal  and 
polemical  portion  of  the  Epistle  to  the 
ethical  portion.  As  the  Colossian  be- 
lievers, having  died  to  sin,  had  risen  to 
a  new  spiritual  life,  he  exhorts  them  to 
conform  their  lives  to  this  high  ideal, 
in  setting  their  aftections  on  things 
above,  being  thus  partakers  of  a  hidden 
heavenly  life  (vlt.  i-4)  ;  in  putting  to 
death  all  the  sinful  thoughts,  words, 
and  actions  of  their  former  state  (ver. 
5-11);  in  putting  on  the  garments  of 
their  renewed  nature,  kindness,  for- 
bearance, forgiveness,  and  love  (ver. 
12-u) ;  in  having  the  peace  of  Christ 
rule  their  hearts,  the  word  of  Christ 
guide  their  teaching,  exhortations,  and 
worship,  and  in  doing  all  in  the  name 
of  Christ  with  thankfulness  (ver.  i5,  n) ; 
and  in  practising  these  principles  of 
godliness  in  the  family,  be  they  wives, 
husbands,  children,   fathers,  servants, 

or  masters  (ver.  IS-io;   4  :  i). 

3  : 1-25  ;  4  : 1-6.    Exhortation? 
to  conform  to  their  new  risen 
LIFE.   We  here  pass  from  the  doctrinal  I 
and  polemical  portion  of  the  Epistle  to 
the  ethical.    Nothing  more  is  said  al)out  | 
false  and  heretical  teachers;  and  there 
is  no  more  controversy  regarding  false 
doctrines.     From  their  spiritual  union  : 
with   the   risen   Christ  the  apostle  en-  ' 
forces  private,  social,  ftimily,  and  other 
Christian  duties,  in  various  relations  in 
life. 

1-4.  They  are  to  conform  them- 
selves TO  their  new  life:  In  set- 
ting their  minds  on  things  above. 
Tlie  first  verse  forms  a  transition  from 
the  controversial  to  the  practical.  The 
first  words,  "  If  then  ye  were  raised  to- 
gether with  Christ,"  connects  this  para- 
graph with  what  goes  l)efore,  and  the 
general  exhortation,  "Seek  the  things 
above,"  as  a  summary  of  the  precepts 
that  follow. 

1.  If  ye  then,  as  a  matter  of  fact. 


There  is  no  doubt  expressed  or  implied. 
The  fact  of  their  risen  life  is  assumed, 
and  the  thought  may  be  expressed, 
Since  then  ye,  be  risen,  rather,  icere 
raised,  together  with  Christ,  at  your 
conversion  and  as  symbolized  in  your 
baptism.  That  this  resurrection  was 
a  spiritual  one,  experienced  in  their 
regeneration,  seems  evident  from  the 
exhortations  which  follow,  all  relating 
to  their  new  spiritual  life.  It  is  also 
contrasted  with  their  death  from  the 
rudiments  of  the  world  (2  :  20),  and  is 
connected  with  faith  and  with  deliver- 
ance from  sins  (2  :  12,  i:^).  As  respects 
the  Father,  they  were  raised  together 
with  Christ,  in  his  eternal  purpose,  as 
the  elect  of  God  (ver.  12;  Kph.  1  : 4) ;  as 
respects  the  Son,  at  the  time  of  his  resur- 
rection ;  as  respects  the  Holy  Spirit,  at 
the  time  of  their  regeneration;  as  re- 
spects themselves,  actually  at  their  con- 
version (ver.  11,  13)  and  symbolically  in 
their  baptism  (ver.  12). 

Seek  those  thin§rs  which  are 
above,  seek  habitually  the  things 
that  are  spiritual  and  lieavenly  and 
which  pertain  to  eternal  life.  Seek 
"  treasures  in  heaven"  (Matt.  6  :  20,  23), 
"the  prize  of  their  heavenly  calling" 
(Phil.  3  :  u),  and  to  "sit  in  heavenly 
places"  (F.ph.  1  :  3).  >Vhere  Christ 
sitteth  on  the  right  hand  of  God, 
rather,  ivhere  ChHst  is,  seated  on  the 
right  hand  of  God.  Christ  is  the  center 
of  the  spiritual  world,  exalted  and 
sharing  the  throne  with  the  Father. 
What  a  motive!  As  united  to  Christ 
and  risen  with  him  they  surely  will 
wish  to  seek  the  things  that  pertain  to 
the  place  and  kingdom  where  he  is. 
His  exalted  position  will  surely  draw 
their  minds  up  above  the  low  things  of 
earth  to  the  things  of  a  reigning  and 
triumphant  Christ. 

2.  The  thought  emphasized  and  ex- 
panded. Set  yonr  affection  on 
things  above,  Mind  habitually  the 
things    above,    heavenly   things.      Not 


Oh.  III.] 


COLOSSIANS 


289 


3  « For  ye  are  dead,  ^  and  your  life  is  hid 

4  with  Christ  in  God.  When  Christ  ivho 
is  eour  life,  *■  shall  appear,  stheu  shall 
ye  also  appear  with  him  in  glory. 

5  •»  Mortify   therefore   »your   members 


3  For  ye  died,  and  your  life  is  hidden 

4  with  Christ  in  God.  When  Christ,  our 
life,  shall  be  manifested,  then  will  ye 
also  with  him  be  manifested  in  glory. 

5  Put  to  death  therefore  your  members 


c  See  refs.  2  :  20.  d  John  10  :  28-30 ;  2  Tim.  1 

/  yiait.  25  :  31 ;  2  Tim.  4  :  8  ;  1  Peter  5  :  4  ;  1  John  3  :  2. 

h  Rom.  8  :  13  ;  Gal.  5  :  24. 


12  ;  1  Peter  1  :  3-5.  e  See  refs.  John  1  :  4. 

g  John  6  :  39,  40 ;  Phil.  3  :  21  ;  1  Thess.  4  :  16,  17. 
i  Rom.  6  :  13. 


only  seek,  but  have  your  mind  upon 
and  care  for  these  things.  Not  upon 
the  things  on  the  earth,  worldly  pur- 
suits, possessions,  and  pleasures,  with 
special  reference  to  the  lower  tendency 

of  earthly  things    (ver.   5-9;    comp.   Phil.   3: 

19).  We  may  use  the  world  without 
abusing  it.  But  it  must  be  secondary, 
and  made  subservient  to  the  higher  and 
heavenly  interests  of  the  soul. 

3.  Reason  for  the  injunction  just 
given.  For  ye  are  dead,  rather,  ye 
died,  to  sin  and  the  world  at  your  con- 
version when  ye  became  united  with 
Christ  by  a  living  faith  (2  :  u.  i.;.  -^o). 
Thus  death  is  an  accomplished  fact. 
And  your  life,  your  real  spiritual  life 
which  ye  have  by  virtue  of  your  union 
with  Christ.  This  is  none  other  than 
eternal  life,  the  true  life  of  the  soul 
which  comes  from  knowing  God  through 
Jesus  Christ  (Joim  u  :  3),  Is  hid,  /ids 
been  and  is  hidden,  beyond  the  reach 
of  death,  and  concealed  as  to  its  glory 
and  full  development  with  Christ  in 
God.  It  is  a  continuing  fact.  The 
uncreated  Christ  in  God  brings  to  view 
the  channel,  source,  and  union  on  which 
this  life  depends.  "In  him  was  life" 
(.lohu  1  : 4).  "  With  thee  is  the  fountain 
of  life  "  (Ps.  36  :  9),  Christ  "  who  is  in 
the  bosom  of  the  Father,  he"  alone 
hath  "  declared  him  "  (John  1 :  is).  Who- 
ever is  with  Christ,  therefore,  is  "in 
God,"  since  the  Father  was  in  him,  and 
he  in  the  Father  (John  17:21,22).  His 
life  is  in  union  with  Christ's  life,  and 
while  it  is  already  begun,  it  is  largely 
concealed  from  others  and  from  him- 
self. "It  doth  not  yet  appear  what  we 
shall  be"  (1  John  3  :  2).  "The  world 
knows  neither  Christ  nor  Christians, 
and  Christians  do  not  even  fully  know 
tliemselves"  (Bengel).  Since,  there- 
fore, the  life  of  believers  is  hidden  with 
Christ  in  God,  their  minds  should  l)e 
directed  toward  divine  things,  as  the 
ruling  object  of  their  elForts  and  aims. 

4.  Enlargement  of  the  thought  of  the 


preceding  verse.  The  apostle  views  the 
manifestation  of  our  hidden  life  with 
Christ's  manifestation  at  his  second 
coming.  When  Christ  who  is  our 
life.  An  emphatic  advance  on  tlie 
preceding  statement.  Our  life  is  not 
merely  hidden  loith  Christ,  but  Christ 
is  oar  life,  our  life  is  in  him,  and  apart 
from  him  we  can  have  no  higher  spir- 
itual life  (1  John  5  :  12).  He  is  the  Word 
by  whom  all  existence  has  been  spoken 
into  existence  and  sustained  (1  :  le.  17; 
John  1:3).  The  apostlc  also  includes 
himself  and  believers  generally  with 
his  Colossian  readers,  by  changing 
''your"  to  ''our  life."  Many  ancient 
documents,  however,  have  "your,"  but 
critical  authorities  more  generally  pre- 
fer "our."  Shall  appear,  more  ex- 
actly, shall  be  manifested,  in  glory  at 
his  second  coming  (1  Peter  5:4:  Acts  1 :  11). 
He  is  now  hidden  from  our  sight. 
Then  shall  ye  also  appear,  be 
manifested,  with  him  in  glory. 
Their  hidden  life  will  then  be  brought 
into  view.  As  they  are  partakers  of 
Christ's  life  (2  Peter  1  :  4)  their  manifes- 
tation must  be  with  him.  As  their  life 
is  hidden  with  him  in  God,  it  can  only 
be  manifested  in  all  its  glory,  when 
Christ  himself  shall  be  manifested  in 
glory,  in  the  eftulgence  of  his  visible 
and  spiritual    presence  at  his    second 

coming    (Rom.    8    :    17.    IS:     1    John  3  :  2).      Jt 

limits  the  idea  too  much  to  style  this 
life  the  resurrection-life.  The  believer 
already  has  it  and  enjoys  its  beginning ; 
its  full  enjoyment  will  be  Christ  in  the 
future  glorified  state.  "Now  I  know 
in  part,  but  then  shall  I  know  even  as 
also  I  am  known"  (i  Cor.  is  :  12). 

5-11.  In  putting  to  death  all 
OF  the  sins  of  their  fnregener- 
ATE  state.  Thus  negatively  would 
they  conform  to  the  high  ideal  of  their 
new  life. 

5.  Mortify  therefore,  better,  Put 
to  death  therefore,  in  view  of  the  fact 
that  ye  died  "and  were  raised  together 


290 


COLOSSIANS 


[Ch.  111. 


which  are  upon  the  earth :  ^  fornica- 
tion, uncleanness,  inordinate  affection, 
evil  conoupiscL'noe,  and  covetousness, 
t)  which  is  idolatry  :  '  for  wliich  things' 
sake  the  wrath  of  God  cometh  on  the 

7  children    of    disobedience :    "'  in    the 
which  ye  also  walked  some  time,  when 

8  ye  lived  in  them.    "But  now  ye  also 


which  are  on  the  earth  ;  fornication, 
uncleanness,  passion,  evil  desire,  and 

6  covetousness,  which  is  idolatry  ;  on  ac- 
count of  which  things  the  wrath  of  God 

7  comes  on  the  sons  of  disobedience ;  in 
which    things   ye    also   once  walked, 

8  when  ye  lived  in  these  things.     But 


*  See  refs.  Eph.  5  :  3-6.        I  Rom.  1:8;  Rev.  22  :  15.       m  See  refs.  1  Cor.  6  :  11.       n  See  refs.  Kph.  4  :  22-31. 


with  Christ  (ver.  i,  3),  your  members, 
the  old  man,  your  carnal  self,  which 
are  upon  the  earth,  in  opposition  to 
"  the  things  above  "  (ver.  2).  The  word 
rendered  member.'i  usually  designates 
parts  of  the  human  body,  as  hand,  foot, 
eye,  etc.  But  evidently  it  does  not  here 
refer  to  literal  members,  from  the  ex- 
planatory words  that  follow,  "fornica- 
tion, uncleanness,"  etc.,  and  from  the 
fact  that  Paul  never  represents  the  body 
and  its  members  as  evil  in  themselves. 
It  must  be  used  in  a  figurative  and 
spiritual  sense,  with  reference  to  our 
fallen,  unregenerate  nature.  (Comp.  ou 
2  :  n.)  Also  the  phrase,  "I  behold  an- 
other law  in  my  members"  (Rom.  7  23; 
Gal.  5 :  17, 24).  That  the  apostle  "  has  not 
in  mind  the  life  of  the  ascetic,  and  does 
not  approve  of  it,  may  be  seen  clearly 
enough  in  2  :  23,  and  from  the  tenor  of 
the  whole  Epistle.  Paul  elsewhere  ex- 
horts that  f/ie  members  be  used  as  instru- 
ments of  righteonsness  (Rom.  6  :  13)  ;  thus 
showing  that  the  members  themselves 
j^er  se  are  not  to  become  dead,  but  only 
m  their  evil  tendencies,  only  as  it  re- 
spects their  misuse"  (Boise). 

The  apostle  mentions  certain  grosser, 
and  also  some  more  subtile,  sins  in  appo- 
sitional  relation  to  members.  As  if  he 
had  said,  I  mean,  such  as,  fornica- 
tion, uncleanness  (oai.  5  :  19),  in- 
ordinate atfection,  passion  (Rom.  1 
26:  1  Thess.  4 : 5),  evil  coiicupiscencc, 
evil  desire,  evil  longings,  a  more  general 
word  than  passion.  "The  same  vice 
may  be  viewed  as  a  jxission  from  its 
passive,  and  a  desire  from  its  active 
side"  (LiGiiTFOOT).  The.se  four  words 
describe  the  unchaste  and  voluptuous 
side  of  heathen  life.  And,  tlte,  covct- 
ousness,  the  well-known  grasping 
greed  and  avarice,  common  in  the  (ien- 
tile  world,  and  a  trait  also  of  tiie  Phar- 
isees (I. like  12  :  15).  Which  is,  or,  since 
it  is,  idolatry,  an  idolatrous  regard 
for  whatever  constitutes  riches;  setting 
one's  affections  upon   wealth,   serving 


and  trusting  it  as  the  god  he  worships. 
The  connection  of  covetousne-ss  and  sins 
of  impurity  (Kph.  4 :  19,  uote)  uiay  be  ex- 
plained from  the  fact  that  they  both 
proceed  from  the  same  source,  a  seljish 
greed  which  turns  away  from  God  to 

lower  things  of  sense  (Rom.  1  :  28,  29:  comp. 
note  on  Eph.  5:3), 

6.  For  which  things'  sake,  or, 

on  account  of  which  things,  the  sins 
just  enumerated.  This  has  almost  its 
exact  parallel  in  Eph.  5  :  6,  on  which 
see  note.  The  words,  on  the  chil- 
dren, sons,  of  disobedience,  are 
omitted  by  a  few  ancient  documents. 
The  evidence,  however,  seems  to  me  to 
l)e  in  favor  of  their  retention. 

7.  In  the  which  (neuter)  sins,  or. 
Among  whom  (masculine),  the  children 
of  disobedience,  ye  also  walked 
some  time,  ye  also,  as  well  as  the 
other  Gentiles,  once  tvalked.  The  pro- 
noun may  be  grammatically  either 
masculine  or  neuter.  While  the  verb 
ivalked  in  the  sense  of  co)iduct,  action, 
is  most  commonly  used  in  the  Epistles 
to  the  Colossians  and  the  Ephesians  of 
things,  not  of  persons  (*  :  5;  Kph.  2  :  2,10; 
4  :  17:  5:2),  yet  if  the  words  "  sons  of 
disobedience"  are  retained  in  the  text, 
the  reference  is  most  naturally  to  them 
(masculine).  This  is  decidedly  favored 
by  Eph.  2  :  3.  An  apparent  tautology 
at  least  isalso  avoideil.  See  next  clause. 
>\  hen  ye  lived  in  them,  rather,  in 
these  things,  in  these  sins.  The  verb 
ivalked  denotes  single  past  acts  of 
conduct;  lived  expresses  a  continued 
state,  condition  in  life.  From  the  liv- 
ing acts  issues  the  walking.  The  whole 
refers  to  the  period  before  they  died 
with  Christ  (ver  a).  And  whether  the 
relative  be  regarded  as  masculine  or 
neuter,  the  same  thing  is  expressed  or 
implied.  They  had  lived  in  a  state  of 
sin,  and  had  conducted  themselves  like 
Gentiles,  showing  plainly  that  they 
were  sons  of  disobedience. 

8.  But  now,  in  your  present  con- 


Ch.  III.] 


COLOSSIANS 


291 


put  off  all  these :  anger,  wrath,  malice, 

blasphemy,  °  filthy  communication  out 

9  of  your  mouth,  p  Lie  not  one  to  another, 

q  seeing  that  ye  have  put  off  the  old 

10  man  with  his  deeds  ;  and  have  put  on 
the  new  mail,  which  'is  renewed  in 
knowledge  « after   the  image  of   him 

11  that   created    him :    where    there    is 


now,  do  ye  also  put  off  all  these,  anger, 

wrath,  malice,  railing,  foul  speech  out 

9  of  your  mouth.    Lie  not  one  to  another, 

seeing  that  ye  have  putofY  the  old  man 

10  with  his  deeds,  and  have  put  on  the 
new  man,  who  is  being  renewed  unto 
knowledge,  according  to  the  image  of 

11  him  who  created  him  ;  where  can  be 


0  Eph.  4  :  29 ;  5:4. 


p  Lev.  19  :  11 ;  Eph.  4  :  25. 

s  Eph.  4  :  23,  24. 


q  Eph.  4  ;  22,  24. 


Rom.  12  :  2. 


dition,  in  contrast  to  the  past,  ye 
also,  as  well  as  other  believers.  In 
the  preceding  verse  Paul  compares 
them  with  the  heathen  from  whom 
they  had  separated;  in  this,  with  be- 
lievers whom  they  had  joined.  Put 
off,  or,  aioay,  at  once  and  entirely,  all 
these,  without  exception,  including 
the  grosser  sins  already  mentione(l, 
and  others  which  he  proceeds  to  enu- 
merate. In  Christ  they  were  ideally 
and  professedly  dead  to  all  these  ;  they 
are  now  to  conform  themselves  to  their 
profession.  Anger,  the  more  settled 
passion;  wrath,  the  more  sudden  out- 
burst.     (See  note  on  Kpli.  4  :  31.)      MalicC, 

or,  badness,  which  lies  deeper  down  in 
the  heart,  out  of  which  spring  wrath 
and  anger,  or  into  which  these  may 
subside.  Blasphemy,  raifiixj,  or, 
slander.  Filthy  communication, 
foul  and  abusive  speaking.  The  Greek 
word  thus  rendered  occurs  only  here 
in  the  New  Testament.  It  means,  liter- 
ally, foul  falkiu<i ;  from  this  is  derived 
the  idea  of  abusive  language,  to  whicii 
the  railing  gives  vent.  "  The  word  can 
only  mean  'abuse'  when  the  abuse  is 
'foul-mouthed.'  And  thus  we  may 
suppose  that  both  ideas,  'filthiness' 
and  '  e  V  i  1-  speak  i  n  g, '  a  re  include  d 
here"  (Lightfoot).  Out  of  your 
mouth,  with  reference  to  railing  and 
foul  speech.  The  other  three  nouns, 
"  anger,  w  rath,  malice,"  designate  the 
evil  emotions  out  of  which  proceed 
railing,  foul  and  abusive  speech.  The 
sins  of  uncleanness  are  brought  into 
view^  in  the  last  verse;  those  that  show 
a  want  of/love  in  this. 

9.  A  charge  against  an  additional 
heathenish  sin.  Lie  not  one  to 
another,  discontinue  once  for  all  this 
habit  formed  in  heathenism.  Lying  is 
characteristic  of  the  heathen  every- 
where. Since  the  apostle  warns  his 
readers  against  this  sin  only  in  this 
Epistle  and  in  that  to  the  Ephesiaus 


(4 :  25.  on  which  see  uote),  it  may  havc  been 
specially  prevalent  in  the  province  of 
Asia.  Christ  is  the  truth,  and  truth- 
fulness is  an  essential  characteristic  of 
true  Christianity.  The  Colossian  be- 
lievers must  stop  lying  among  them- 
selves. This  w^as  the  place  to  begin, 
and  the  result  would  be  truthfulness 
everywhere  and  among  all  classes. 
Seeing  that  ye  have  put  off.  Here 
we  have  the  motive  or  reason  for  break- 
ing off  at  once  the  habit  of  lying.  Since 
ye  have  put  oti"  the  old  man,  your 
former  condition  and  relation  in  your 
unregenerate  state  ( ••^ph.  4  :  22,  note),  with 
his  deeds,  liis  practices,  including  the 
sins  enumerated,  and  especially  all 
forms  of  deception  and  falsehood. 

10.  And  have,  and  having,  nut  on 
the  new  man,  your  present  condition 
with  its  changed  modes  of  feeling, 
thoughts,  and  actions.  This  new  man 
was  formed  in  them  at  regeneration, 
and  it  is  still  being  formed  afterChrist. 
Which  new  man  is  renewed,  is  be- 
ing renewed  by  the  Holy  Spirit,  pro- 
gressive sanctification.  In,  rather, 
u7ito,  the  attainment  of  the/»//  knowl- 
edge, of  God,  the  gospel,  and  divine 
things.  (See  uote  ou  1  :  9. )  After,  or, 
according  to,  the  image  of  him,  of 
God,  that  created  him,  the  new  man. 
Their  renewal,  according  to  God's  im- 
age, will  correspond  with  their  knowl- 
edge of  God.      (Comp.  2  Cor.  3  :  18.)      SomC 

see  here  an  allusion  to  the  creation 
(Gen.  1  :  26,  27).  The  Father,  Son,  and 
Holy  Spirit  were  concerned  both  in 
the  original  creation  and  in  the  crea- 
tion of  the  new  man.  The  three  persons 
of  the  Godhead  are  one  in  essence,  and 
there  is  a  unity  in  their  purposes  and 
operations. 

11.  The  apostle  adds  the  fact  of  the 
oneness  of  all  true  believers  in  Christ. 
Since  all  were  being  renewed  after  one 
image,  they  would  necessarily  be  one 
in  their  spiritual   state   and   likeness. 


292 


COLOSSIANS 


[Ch.  III. 


neither  'Greek  nor  Jew,  circumcision 
nor  uncircumcision,  Barbarian,  Scyth- 
ian, bond  nor  free:  "but  Christ  is  all, 
and  in  all. 

12  Put  on  therefore,  ''as  the  elect  of 
(Jod,  "holy  and  beloved,  »  bowels  of 
niL-rcies,  kindness,  huniblenessof  mind, 

]:^)  meekness,  longsuffering  ;  J  forbearing 
one  another,  and  forgiving  one  another, 
if  any  man  have  a  quarrel  against  any  : 
even"  as  Christ  forgave  you,  so  also  do 


no  Greek  and  Jew,  circumcision  and 
uncircumcision.  Barbarian,  Scythian, 
bondman,  freeman;  but  Christ  is  all, 
and  in  all. 

12  Put  on  therefore  as  God's  elect,  holy 
and  beloved,  a  heart  of  compassion, 
kindness,    humility,    meekness,    long- 

13  suffering,  forbearing  one  another,  and 
freely  forgiving  each  other,  if  any  one 
have  a  complaint  agaiu.st  any,  even  as 
the  Lord  freely  forgave  you,  so  also  do 


t  See  refs.  Rom.  3  :  29 ;  Gal.  3  :  28  ;  Eph.  6:8.  m  Gal. 

V  Rora.  1  :  6,  7  ;  1  Thess.  1  :  4 ;  1  Peter  1:2.        w  Rom.  8  :  29  ,  F.ph.  1  :  4. 
y  Matt.  18  :  21,  22. 


:  14;  Eph.  1  :  23. 
X  Eph.  4  :  32;  Phil.  2  :  1. 


Where,  in  which  .state  of  the  renewed 
man,  there  is  neither,  rather,  where 
there  can  be  no,  C-reek  <(nd  Jew,  no 
distinction  of  race  and  nation,  as  Gen- 
tile and  Jew.  Circumcision  ayid 
uncircumcision,  no  distinction  on 
ritual  grounds  and  ceremonial  ol)serv- 
ances.  Barbarian,  no  distinction  on  I 
account  of  the  want  of  civilization  and 
culture,  not  even  of  the  rudest  of  na-  | 
tions,  the  lowest  of  savages,  as  then 
represented  by  the  Scythian,  Bond, 
free,  no  distinction  on  the  ditierences 
of  social  conditions,  such  as  exist  he-  | 
tween  l)ondnien  and  freemen.  (Comp.  j 
Phiiera.  16.)  But  Christ  is  all,  includ-  ' 
ing  all  things  and  all  persons.  He , 
is  over  all  things  (F.ph.  i  :  21 ) ;  in  him 
all  things  subsist  (1  =  '") ;  ami  he  is  the 
head  of  the  body,  the  cliurch  (1  :  is). 
All  believers  are  alike  in  him,  and 
hold  the  same  relation  to  him.  He  is 
the  Saviour  and  elder  Brother  to  them 
all.  All  earthly  distinctions  fade  away 
into  nothing  before  him.  And  in  all, 
dwelling  by  his  spirit  in  all  alike. 
Btdievers  are  all  in  vital  union  with 
him,  and  his  spiritual  presence  and  life 
are  in  them  all  (>;onip.  Gai.  :<  :  28),  and 
especially  the  last  clause,  "For  ye  are 
all  one  in  Christ  Jesus." 

It  is  possible  that  Christ  is  here  set 
forth  as  everything  in  the  new  life  in 
contrast  to  the  views  of  the  Colossian 
false  teachers,  whose  systems  were  ex- 
clusive on  its  Jewish  side  with  refer- 
ence to  (Jentiles  and  on  its  (inostic  side 
with  reference  to  harharous  and  more 
uncultured  nations. 

12-14.  In  ptTTFN(i  on  thk(;kack.«^ 
o  F  T 1 1 1: 1 1{  It  (•:  N I-:  w  i-;  i  >  n  .\  t  p  r  i-:. 

12.  Put  on  therefore,  as  a  gar- 
ment woven  from  within.     Having  put  , 
on  the  new  man,  make  it  an   acconi-  I 


plished  and  practical  fact  in  your  lives 
in  being  clothed  with  these  virtues, 
clothed  as  a  plant  is  clothed  with 
heauty.     As    the    elect,   the   chosen 

ones,  of  God.       (See  Kph.  1  :  4;    1  Tliess.  1  : 

*■)  Holy,  set  apart  and  consecrated 
to  God,  and  beloved,  upon  whom 
God  has  set  his  love.  The  fact  that 
they  were  God's  elect,  holy  and  beloved, 
was  a  strong  motive  for  putting  on 
these  Christian  virtues.  Bowels,  a 
heart,  the  seat  of  the  emotions,  of 
mercies,  of  compassion,  feelings  of 
tenderness  "and  pity.  Kindness, 
benevolent  and  endearing  treatment  of 
others,  (s^e  on  Kph.  2:7.)  Ilunible- 
ness  of  mind,  humility,  unselfish 
views  of  one's  self  and  of  one's  depend- 
ence    upon     God.        (.See     ou     Eph.     4:2.) 

Meekness,  gentleness  and  submis- 
sion under  ill-treatment  and  trial. 
Long^sutterin?,  slow  to  avenge  one's 
wrongs  and  retaliate.  On  the  last  two 
words  compare  on  Eph.  4  :  2. 

13.  How  the  preceding  exhortation 
is  to  be  obeyed.  By  forbearing  one 
another,  exercising  a  ]):itient  spirit 
and  avoiding  resentful  feelings.  (See 
ou  Eph.  4:2.)  Aud  forgiviug  one 
another,  exercising  favor  and  being 
gracious  to  one  another,  (see  on  Kph.  4  : 
:<2  )  If  any  man  have  a  quarrel, 
rather,  a  complaint,  against  any. 
The  Revised  version  puts  a  semicolon 
here,  and  connects  even  as  with  the 
words  that  follow.  So  also  T.  K.  Ab- 
bott. 

Even  as  Christ,  or  according  to 
many  of  the  best  documents,  as  the 
Lord,  forgave,  freehj  fortjare,  you, 
so  also  do  ye.  'He  forgav"e  freely,  en- 
tirely, and  forever.  Compare  Kph.  4  : 
32,  "As  also  God  in  Christ  forgave 
yon,"    and    see    note.      Paul     makes 


Ch.  III.] 


COL066iX:SS 


293 


14  ye.  And  above  all  these  things  ^piit  on 
charity,  which  is  the  "  bond  of  perfect- 

15  ness.  And  let  ^the  peace  of  God  rule 
in  your  hearts,  <=to  the  which  also  ye 
are  called  ^iu  oue  body;  ^aud  be  ye 
thankful. 

16  Let  the  word  of  Chrij^t  ^ dwell  in  you 
richly  ;  in  all  wisdom  teaching  and  ad- 
monishing one  another  gin  psalms  and 
hymns   and   spiritual    songs,    singing 


14  ye ;   and  over  all  these  put  on  love, 

15  which  is  the  bond  of  perfectuess.  And 
let  the  peace  of  Christ  rule  in  your 
hearts,  to  which  ye  were  also  called  in 
one  body  ;  and  be  thankful. 

16  Let  the  word  of  Christ  dwell  in  you 
richly  ;  in  all  wisdom  teacliingand'ad- 
monishlng  one  another;  with  psalms, 
hymns,  spiritual  songs,  iu  grace  sing- 


z  John  13  :  34 ;  Rom.  13 
c  1  Cor.  7  :  15. 


! ;  1  Cor.  13  ;  1  Peter  4:8.  u  1  John  4  :  7-12. 

dEph.  4:4-6.  e  Ver.  17  ;  2  :  7.  /Deut. 

g  See  refs.  Eph.  5  :  19. 


>  Rom.  14  :  17  ,  Phil.  4  :  7. 
6-9  ;  Jer.  15  :  16. 


Christ  our  example  and  rule  of  action 

(1  Cor.  11  :  1). 

14.  And  above,  rather,  over,  all 
these  virtues — the  tigure  of  a  garment 
iscontinued  (ve.-.  12).    Put  on  charity, 

love,  the  fundamental  and  all  pervad- 
ing   grace.      (S^»^    ou     1  :  4  ;     1     Cor.    13:  13.) 

Which  is  the  bond,  the  band  which 
unites  and  holds  together  all  those 
graces  and  virtues  which  make  up  per- 
fection. However  virtuous  a  person 
may  appear,  yet  without  love  he  is 
selHsli  and  so  far  wanting  perfection. 
"Love  binds  the  virtues  into  a  har- 
monious whole,  not  as  if  they  could 
exist  without  it,  for  it  miglit  l)e  called 
by  a  ditlerent  figure — the  root  of  all ; 
but  the  figure  of  clothing  here  adopted 
required  tliat  its  rehition  to  the  other 
virtues  should  be  put  into  a  different 
aspect"  (T.  K.Abbott),  "Love  is  to 
be  the  girdle  that  is  worn  over  all  the 
graces,  binding  them  together,  and 
completing  the  spiritual  attire"  (An- 
not.  Par.  Bible"). 
15-17.  Ix  H.wiNG  Christ  rule  in 

THEIR  HE.\RTS,  WORDS,  .AND  DEED.S. 

15.  And  let  the  peace  of  God, 

rather,  of  Chn'sf,  according  to  the  best 
manuscripts.  It  is  the  peace  which 
Christ  gives.  "My  peace  I  give  to 
you"  (Johu  14  :  27).  He  is  the  "Prince 
of  peace"  (isa.  9:6),  the  "Lord  of 
peace"  (2  Thess.  3  :  le).  The  immediate 
reference  is  to  peace  among  themselves. 
Rnle  in  your  hearts.  The  figure 
used  in  the  verb  rendered  rule  is  that 
of  an  umpire  or  judge  in  a  contest,  and 
here  tlie  general  idea  is  that  of  the 
peace  of  Christ  controlling  the  emotions 
as  the  ruling  principle  in  their  hearts. 
And  so  it  would  govern  their  words 
and  actions  (next  two  verses).  To  the 
which  i^eace,  also  ye  are,  better,  ye 
were  also,  called.     At  your  conver- 


sion. It  was  God's  design  that  you 
should  be  called  to  possess  this  peace 
in  one  body,  as  you  now  actually 
are,  being  members  of  the  spiritual 
church,  the   mystical   body  of  Christ. 

(Comp.     Kph.    2  :  16  ;    4  :  4.)       "  As    yC    WCrC 

called  as  members  of  one  body,  so  let 
there  be  one  spirit  animating  that 
body"  (LiGHTFOOT). 

And,  suggesting  and  introducing  an 
important  addition,  be  ye,  or,  become 
thankful,  grow  in  the  spirit  of  grati- 
tude to  God  wlio  called  you.  This  will 
increa.se  with  the  increase  of  the  peace 
of  Christ.  The  two  will  mutually  act 
upon  each  other.  (Comp.  ou  Kph.  5:4.) 
Thankfulness  implies  the  peace  of  God, 
and  this  peace  governing  the  heart  is 
productive  of  peace  among  themselves, 
and  of  unity  of  feeling,  desire,  and 
purpose. 

16.  Let  the  word  of  Christ, 
that  proclaimed  by  him,  his  teachings, 
the  gospel  (1  Thess."i  :  8),  dwell  habitu- 
ally in  you,  individually  and  collect- 
ively as  a  church.  Richly,  in  a  large 
measure  and  fullness  as  exhibited  in 
the  following  results.  So  that  in  all 
wisdom,  in  every  kind  of  Christian 
wisdom,  given  by  the  Lord  (Kph.  1  :  it). 
Join  this  to  what  follows,  not  to  the 
preceding  clause,  in  all irisdom  teach- 
ing and  admonishing  one  an- 
other.     (Couip.    note     ou    1  :  28.)      MutUal 

instruction,  exliortation,  and  warning 
are  to  be  exercised  by  them.  We  catcli 
a  glimpse  of  the  simple  forms  of  Avor- 
ship  and  services  in  the  apostolic 
churches.  These  mutual  exercises  were 
evidently  not  confined  to  public  serv- 
ices. 

Another  result  of  the  word  dwelling 
richly  in  their  hearts.  This  clause 
should  be  separated  from  the  preceding 
by   a    semicolon.     In    psalms    and 


294 


C0L0SSIAN8 


[Ch.  III. 


*>  with  grace  in  >'our  hearts  to  the  Lord. 

17  And  'whatsoever  ye  do  in  word  or 
deed,  do  all  in  the"  name  of  the  Lord 
Jesns,  ''giving  thanks  to  God  and  the 
Father  by  hiui. 

18  '  Wivcsl  submit  yourselves  unto  your 
own  husbands,  "'a's  it  is  fit  in  the  Lord. 

19  "Husbands,  love  your  wives,  and  be 
not  0  bitter  against  them. 

•JO  p  Children,  obey  your  parents  in  all 
things:  for  this  is  well  plea.sing  unto 
the  Lord. 


17  ing  in  your  hearts  to  God.  And  what- 
ever ye  do,  in  word  or  in  work,  do  all 
in  the  name  of  the  Lord  Jesus,  giving 
thanks  to  God  the  Father  through  him. 

18  Wives,  submit  yourselves  to  your 
husbands,    as  is   fitting  in   the  Lord. 

19  Husbands,  love  your  wives,  and  be  not 

20  bitter  toward  them.  Children,  obey 
your  parents  in  all  things;  for  this  is 

21  well  pleasing,  in  the  Lord.     Fathers, 


A  4  :  6.  /  2  Chron.  31  :  20,  21 ;  Prov.  3  :  6  ;  1  Cor.  10  :  31.  kl:  12  ;  Rom.  1:8;  Eph.  5  :  20. 

I  Eph.  5  :  22-24.         m  Eph.  5:3.  h  Eph.  5  :  25,  28,  29,  33.         o  Eph.  4  :  31.         jj  See  refs.  Eph.  6  :  1-3. 


hymns   and   spiritual    songs,  the 

several  forms  of  saried  music  among 
early  Christians,  (si'i'  wiv  ou  those  words 
iu  Kph.  5:19.)  Singing  with  grace, 
rather,  in  (jmce  given  you  from  God  in 
his  spiritual  power  and  presence,  sin<j- 
in(j  in  your  hearts,  m  heart-praise 
as  well  as  vocal  song,  to  the  Lord. 
Whether  private  or  public  singing  is 
engaged  in,  it  is  to  be  worship  and 
praise  from  the  heart  to  God. 

17,  And,  in  addition  to  the  injunc- 
tions of  the  preceding  verse,  what- 
soever, in  everything,  in  word  or 
deed,  a  very  emphatic  and  comph-te 
expression  (i  <'or.  lo  :  si).  The  Cliristian 
is  to  be  wholly  and  absolutely  devoted 
unto  the  Lord  (Rom  h  :  t  8).  "Do  all, 
things,  in  the  name,  in  and  through 
his  name  as  his  disciple,  as  dependent 
on  him,  and  in  the  spirit  of  those  who 
bear  his  name  as  their  Lord  and  Master. 

(Conip.    on    Kph.  5  :  20.  )       (iiviug     thauks 

to    God    and    the    Father.    Omit 

and,  according  to  the  l)est  manuscripts, 
to  God  the  Father.  By,  or,  through, 
him,  as  the  medium,  the  Mediator  of 
our  thanks  as  well  as  of  the  Father's 

gifts  (Eph.  5  :  20:    Kom.  1  :  8).      NoticC  hoW 

Paul  enforces  thankfulness  in  this  Epis- 
tle at  the  end  of  his  exhortations  (i  :  12 1 
2  :  7 :  3  :  15 :  4  :  2).  It  is  a  keviiote  of  the 
F^pistle.  "O  (jttd,  who  is  a  Christian, 
if  all  our  words  and  actions  are  to  be 
a  sacrifice  of  praise  ottered  to  God 
through  .Tesus  Christ,  as  our  Priest, 
Pontiff,  Mediator:  with  him  as  God's 
true  victim;  in  him  as  God's  temple; 
on  him  as  CJod's  altar;  after  him  as 
our  law  and  model;  nnth'r  him  as  our 
Master  and  King;  in  his  spirit,  pur- 
poses, motives,  disposition,  aim,  as  he 
IS  our  head  "  (Qi'Ksnkl). 
18-25;  1  :  1.    L\  i'i;.\('TIsin(;  the 


PRKXCIPLES  OF  GODLINESS  IN  THE 
FAMILY.  The  Christian  home  is  no- 
ticed as  a  special  place  for  Christian 
living,  and  the  exercise  of  godliness  in 
domestic  and  social  relations. 

18.  >\ives,  submit  yourselves, 
loyally  recognize,  your  own  hus- 
bands {o7vn  omitted  by  the  l)est  text), 
as  the  divinely  appointed  head  of  the 
family  and  leader  in  the  marriage  rela- 
tion. The  submission  is  not  that  of 
a  servant,  V)ut  that  of  devotion  and 
love.  As  is  fit,  as  vas  fitting,  under 
nature,  and  still  ii>  fitting,  under  grace 
in  the  Lord,  in  his  service  and  for 
'  those  who  are  spiritually  in  union  with 

I   him.       (See  uole  ou  Eph.  5  :  22-24.) 

i      19.  Husbands,    love,   cherish    a 
Christian  love,  hallowed  by  the  gospel, 

I   toward     your    wives     (l     Peter    3:7;    .«ee 

I  note  ou  Eph.  5 :  25  f. ).    And  be  uot  bit- 

I  ter,    shoiv    no     bitterness,    against, 

I  toward,  them.     The  verb  denotes  the 

>  exercise  of  an  irritable  temper  and   a 

I  cross    mode    of  treatment.    The    hus- 

I  l)and's  headship  is  not  for  the  exliil)i- 

tion  of  domination  and  superiority,  but 

for    guidance    in    love,    wisdo'm,    and 

peace. 

20.  Children,  obey  your  par- 
ents, the  mother  equally  with  the 
father  (hw.  i  :  8:  6  :  20).  Disobedience 
to  parents  was  a  common  sin  among 
the  heathen.  In  all  things.  The 
parents  addressed  are  those  in  the  Lord 
(ver.  if<),  Christians.  In  the  Christian 
family  no  conflict  would  be  expected 
between  duty  to  parents  and  duty  to 
(iod.  God's  claims  are  forever  su{)rcme 
(Matt.  10, ST).  For  this  is  well  pleas- 
ing to  God,  who  is  the  source  and  soul 

of  all  that  is  "  right  "   (  Kph.  6  :  l  :    see  not,) 

among  all  his  creatures.  Unto  the 
liOrd,    rather,   according  to  the   best 


Ch.  III.] 


COLOSSIAXS 


295 


21  q  Fathers,  provoke  not  your  children 
to-anger,  lest  they  betliscouraged. 

22  r  Servants,  obey  in  all  things  your 
masters  » according  to  the  flesh ;  not 
with  eyeservice,  as  menpleasers ;  but  in 

23  singleness  of  heart,  fearing  God.  And 
whatsoever  ye  do,  do  it  heartily,  as  to 

24  the  Lord,  aiid  not  unto  men  :  *»  know- 
ing that  of  the  Lord  ye  shall  receive 
the  reward  of  the  inheritance  ;  "for  ye 


3  See  refs.  Rph.  6  :  4. 


provoke  not  your  children,  that  they  be 
21  not  discouraged.  Servants  obey  iu  all 
tilings  your  masters  according  to  the 
flesh  ;  not  with  eye-service,  as  men- 
pleasers,  but   in    s'iugleness  of  heart, 

23  fearing  the  Lord.  Whatever  ye  do. 
work  heartily,  as  to  the  Lord,  and  not 

24  to  men ;  knowing  that  from  the  Lord 
ye  will  receive  the  recompense  of  the 
inheritance.      Ye  are  servants  of  the 


See  refs.  Eph.  6:5-7. 
u  1  Cor.  7  :  22. 


s  Philoni.  16. 


t  Eph.  6 


text,  in  the  Lord,  in  his  service,  and  as 
tliose  ill  spiritual  union  witli  Clirist. 

21.  Fathers,  addressed  to  them  as 
heads  of  families  in  the  government 
and  education  of  children.  The  same 
exliortation  would  apply  to  mothers 
and  to  any  others  performing  tliese  du- 
ties. Provoke  not  your  children 
to  anger.  Bo  not  irritate  them,  by 
unwise,  unloving,  despotic  treatment ; 
by  undue  exactions,  impulsive,  ill- 
chosen  words,  unreasonable  commands, 
and  the  outl)ursts  of  an  uncontrolled 
temper.  Lest  they  be  discour- 
aged, and  lose  heart  in  trying  to  do 
what  is  right,  and  to  win  the  approba- 
tion of  parental  love.    (comp.  ou  Kpii.  e :  i. ) 

23.    Servants,     bond-servants,    or 

slaves.       (See  uote  ou  Eph.  6  :  5.)       ObCV  in 

all  things,  in  everything.  The  com- 
mand is  absolute,  as  in  ver.  20,  yet 
guarded  by  the  concluding  words, 
"  fearing  the  Lord."  The  apostle  takes 
for  granted  that  between  Christian 
servants  and  masters  there  would  be  no 
conflict  as  to  human  and  divine  claims. 
The  same  exceptions  would  exist  in  the 
relations  both  of  children  and  servants. 
Masters  according  to  the  flesh, 
as  to  their  bodies  and  to  earthly  things, 
implying  that  the  relation  of  master  did 
not  extend  to  spiritual  and  heavenly 

things.       (See   ou    Eph.  6  :  5.)        Not    With 

eyeservice  as  menpleasers,  serv- 
ing not  from  motives  of  duty  and 
love,,  but  only  for  inspection  and  a 
selfish  desire  merely  to  please  men 
(Eph.  6:6).  But  in  singleness,  in 
honesty  and  sincerity,  of  heart.  (See 
ou  Eph.  6:5.)  Fcariug  Ciiod,  rather, 
according  to  the  best  text,  the  Lord, 
revering  Christ  with  holy,  loyal  rever- 
ence as  the  true  Lord  and  Master.  Let 
your  tasks  be  performed,  not  merely 
to  men,  but  as  servant  of  Clirist,  your 
spiritual  and  heavenly  blaster.     Illus- 


trate by  the  little  maid  of  Naaman's 
wife,    «nd    Gahazi,    Elisha's    servant 

(2  Kiugs  5  :  2.  3,  20  f.). 

23.  And  whatsoever   ye  do,  ye 

may  be  doing,  at  any  time  in  your  daily 
service,  do  it  heartily,  from  the  soul, 
or,  as  we  say,  do  it  from,  the  heart,  just 
the  opposite  of  eye-service.  As  to  the 
Lord,  as  if  ye  were  doing  it  to  and  for 
the  Lord,  and  not  unto  men.  They 
are  ever  to  keep  in  view  that  th^  are 
serving  Christ  in  their  daily  tasks. 
"This  does  not  admit  of  any  debasing 
obedience,  or  of  any  yielding  to  sinful 
requirements"  (BoiSE).  Christian  duty 
extends  to  the  whole  Christian  life,  and 
always   bears  a  relation   to  Christ  as 

Lord.       (See    uote  ou  ver.  17  ;    comp.  Eph.  6:6.) 

24.  The  exhortation  enforced. 
Knowing,  equivalent  to,  Because  you 
knoic,  giving  the  motive  for  such  sin- 
cere and  hearty  service.  That  of,  or, 
from,  the  Lord  ye  shall  receive 
the  reward,  the  full  recompense,  of 
the  inheritance,  which  consists  in 
the  inheritance  which  is  promised  to 
the  saints  (i  :  i-').  "There  is  a  special 
point  in  the  word,  inasmuch  as  slaves 
could  not  be  inheritors  of  an  earthly 
possession"  (T.  K.  Abbott).  The 
slave  is  the  Lord's  freedman  (i  Cor.  7  : 
22)  ;  a   son  also,   and  an  heir  of  God 

(Rom.    8  :  15-17;    Gal.  4  :    6,    7).      The    maStCr 

and  slave  in  these  respects  stand  on  a 
level  before  Christ.     (See  ou  Eph.  6:8.) 

For,  omitted  in  the  best  text.  Ye 
serve,  or.  Ye  are  servants  of,  the 
Lord  Christ.  He  is  your  master;  he 
has  redeemed  and  purchased  you,  and 
he  will  most  surely  recompense  those 
who  serve  him.  Many,  however,  take 
the  verb  as  an  imperative,  Serve  the 
L.ord  Christ,  introducing  a  solemn  and 
impressive  injunction  in  connection 
with  the  next  verse.  This  seems  to  me 
preferable.      It    was    natural    for    the 


296 


COLOSSIANS 


[Ch.  III. 


25  serve  the  Lord  Christ.  But  »he  that 
docth  wrong  shall  receive  for  the  wrong 
which  he  hath  done  :  aud  J  there  is  uo 
respect  of  persons. 


25  Lord  Christ.  For  he  that  does  wrong 
will  receive  again  for  the  wrong  he 
did ;  and  there  is  no  respect  of  per- 
sons. 


Thess.  4  :  6. 


y  See  refs.  Acts  10  :  34. 


apostle  to  sum  up  what  he  had  said  by 
an  exhortation  to  serve  tlie  Master 
Christ  in  tlieir  human  service.  And 
the  connection  witli  what  follows  seems 
clear,  natural,  and  intelligible. 

25.  But,  rather,  For,  according  to 
the  best  text.  For,  introducing  the 
reason  for  the  last  exhortation,  he  that 
doeth  wrong,  whether  master  or 
slave,  "  bond  or  free  "  (  K|.i..  6:8),  shall 
receive  hac/:,  be  requited,  for  the 
Avroiig  which  he  hath  done,  t6'//jc7< 
he  did.  Some  refer  this  to  the  master, 
as  an  encouragement  to  the  servant. 
Others  apply  it  to  the  servant,  enforc- 
ing faithfulness  to  Christ  in  faithful 
service  to  his  master.  It  seems  better 
to  regard  the  application  as  general,  as 
above,  with  reference  to  l)oth  servant 
and  master.  So  Jerome,  Lightfoot,  and 
many  others.  It  is  very  prol)able  that 
Paul  had  the  case  of  Onesimus  in 
mind,  since  he  wrote  to  Philemon  about 
this  time.  And  there  is  no  respect 
of  persons  with  the  Lord  Christ,  who 
is  "both  their  master  and  yours" 
in  heaven.  {^<-'c  uote  ou  F.pu.  e  :  9. )  The 
Divine  Master  is  an  impartial  judge. 
He  respects  neither  the  person  of  the 
rich  man,  nor  of  the  poor,  neither  of 
the  master  nor  of  the  servant,  above 
the  other.  No  partiality  will  be  shown 
by  the  Judge  at  the  day  of  final  retri- 
bution. All  will  be  tried  by  the  same 
standard,  and  each  one  will  receive  the 
things  done  in  the  body  ('■^  Cor.  5  :  lo). 

Practical  Remarks. 

1.  Heavenly  aims,  giving  direction  to 
all  our  earthly  pursuits,  are  alone  con- 
sistent with  our  risen  Christlike  life  (ver. 
1-5 ;  Rom.  6:2:8:11:  John  14  :  1.  2). 

2.  A  gospel  paradox :  The  Christian  is 
dead,  yet  alive  (ver.  1.  2:  Gal.  2  :  20). 

3.  The  new  life  of  the  believer  is  secure 
with  the  unseen  Christ  (ver  3  ;  2  Tim.  1  : 
12:  John  10:  28,  29). 

4.  The  believer's  spiritual  life  begins  in 
union  with  Christ  here,  and  will  be  con- 
summated with  the  manifested  glorious 
Christ  hereafter  (ver.  4  ;  1  Thess.  4  :  17, 18 : 
2  Thess.  1  :10). 


5.  Of  all  evil  passions  covetousness 
most  dethrones  Christ  from  the  soul  (ver. 
5;  Eph.5:3,  5). 

6.  The  putting  to  death  of  our  evil  pro- 
pensities is  necessary  to  the  development 
and  growth  of  our  new  life  (ver.  5,  7 ; 
Mark  9:  29-38;  1  Cor.  9  :  27). 

7.  Holiness  is  as  essential  to  the  divine 
nature  as  love.  Justice  is  inseparable 
from  holiness:  and  the  divine  wrath  is 
the  natural  expression  of  holiness  in  its 
antagonism  against  sin  (ver.  6;  Rom.  1  : 
18:  2:8,9). 

8.  The  remembrance  of  a  past  sinful 
life  should  awaken  penitence,  and  lead 
to  the  crucifixion  of  the  old  man  and  his 
deeds  (ver.  7 :  1  Peter  4:3). 

9.  Purity  and  truthfulness  are  the  fruits 
of  the  religion  of  the  Bible.  Lying  and 
lewd  talk  are  heathenish  and  unbecom- 
ing the  Christian  (ver.  8.  9  :  Eph.  4  :  2-5-32). 

10.  The  Christian  has  undergone  a  rad- 
ical change  in  regeneration ;  but  his 
growth  in  sanctification  is  dependent  to  a 
certain  extent  on  himself,  in  putting  off 
the  old  man,  and  putting  on  the  new  (ver. 
10:  2  Peter  3  :  18). 

11.  All  believers  are  in  their  spiritual 
state  so  united  to  Christ  as  to  necessitate 
their  oneness  in  him  (ver.  11  :  Eph.  4  :  4). 

12.  Christian  graces  and  virtues  are  the 
garments  of  the  new  man— the  clothing 
and  adornments  of  the  believer's  .soul 
(ver.  12,  13 ;  Isa.  52  : 1 ;  61  :  10;  Rom.  13  : 
12-14). 

13.  The  Christian  girdle  is  love,  which 
keeps  the  garments  of  grace  and  virtue 
in  their  places  (ver.  14;  Rom.  13  :  10; 
ICor.  13  :  1). 

14.  The  regulator  and  ruling  principle 
in  the  Christian  soul  is  the  peace  of 
Christ.  Gratitude  is  its  natural  product 
(ver.  15  ;  Phil.  4  :  7). 

15.  The  doctrine  of  Christ  should  per- 
vade our  hearts,  enrich  our  understand- 
ings, mold  our  worship  in  prayer,  teach- 
ing, admonition,  and  song  (ver.  16  ;  1  : 
28:  Eph.  5  :  19,  20). 

16.  '•  The  word  of  Christ  is  the  word  of 


Ch.  IV.] 


COLOSSIANS 


297 


4  MASTERS,  ^  give  unto  yowr  servants 
that  which  is  just  and  equal ;  knowing 
that  ye  also  have  a  Master  in  heaven. 

2      aQoutiuue  in  prayer,  and  i' watcli  in 


4  MASTERS,  render  to  your  servants 
that  which  is  just  and  equitable : 
knowing  that  ye  also  have  a  Master  in 
heaven. 

2     Persevere  in  prayer,  being  watchful 


Lev.  19  :  13 ;  Epb.  6  ;  9. 


a  See  refs.  Luke  18  : 


6  Matt.  26  :  41. 


truth,  and  therefore  we  must  believe  it; 
the  word  of  precept,  and  therefore  we 
must  obey  it;  the  word  of  salvation,  and 
therefore  we  must  love  it ;  the  word  of 
promise,  and  therefore  we  must  rejoice  in 
it"  (Pendleton).    (Ver.  16,  17.) 

17.  Do  all  in  the  name  of  Jesus,  not  in 
our  own  name ;  as  his  representative,  by 
his  authority  as  the  Lord,  in  dependence 
on  his  power,  and  in  faith  in  him  ;  not  of 
compulsion,  but  from  gratitude  (ver.  17; 
Acts  3  :  12,  16 ;  Rom.  7  :  25). 

18.  In  the  family,  Christianity  has  most 
signally  displayed  its  power  of  refining, 
ennobling,  and  sanctifying  earthly  rela- 
tionships (ver.  18-25  ;  1  Peter  3  :  1-10). 

19.  The  reciprocal  duties  of  wives  and 
husbands  are  fashioned  after  the  likeness 
of  Christ  and  the  church  (ver.  18, 19  ;  Eph. 
5  :  22-33). 

20.  The  reciprocal  duties  of  children 
and  parents :  implicit,  reverential  obedi- 
ence and  tender,  inspiring  authority  (ver. 
20,21;  Eph.  6:  1-4). 

21.  The  reciprocal  duties  of  servants 
and  masters  :  faithful,  unselfish  obedience 
and  just,  fair  treatment  (ver.  22-25;  Eph. 
6:5-8;  Philem.  8). 

22.  Order  and  government  are  in  the 
nature  of  things  and  it  is  the  will  of  God 
that  some  should  command  and  others  i 
obey;  for  the  highest  good  and  the  best  ■ 
interests  of  all  (ver.  18-25  ;  Rom.  13  : 1,  f.).  i 

23.  The  believer  should  perform  all  his  j 
domestic  duties  as  one  who  lives  a  new  i 
risen  life,  in  union  with  the  risen  Christ  ' 
(ver.  1,  17-25).  I 

24.  The  Christian  brotherhood  lies  at  the  ; 
basis  bf  all  domestic  relations  among  | 
Christians.  Their  duties  as  Christians  do  ! 
not  interfere  with,  but  rather  help,  their 
duties  as  members  of  the  family  (ver.  18-  | 
25). 

CHAPTER  IV.  I 

Having  concluded  his  exhortation  to 
Christian  masters  (ver.  i)  the  apostie 
enforces  upon  tlie  Colossians,  constancv 


iri  prayer,  especially  for  himself  and 
his  work,  and  a  wise  conduct  in  acti(!n 
and  speech  toward  the  unconverted  (^'i-- 
^-6).  In  conclusion,  he  refers  them  to 
Tychieus  and  Onesinius,  the  ])earers  of 
tlie  Epistle,  for  further  nnitters  regard- 
ing himself  (ver.  7-9)  ;  sends  greetings 
from  several  Jewish  and  Gentile  breth- 
ren (ver.  10-14 )j  wlth  his  owii  salutatious 
to  divers  persons  witli  a  message  relat- 
ing to  the  church  at  La(;dicea  and  an- 
otiier  to  Archippus  (ver.  lo-n),  and 
closes  with  an  autograph  benediction 
and  request  (ver.  \s), 

1.  This  verse  ought  not  to  have  been 
separated  from  the  preceding  chapter, 
as  it  concludes  the  enforcement  of  du- 
ties in  tlie  Christian  family.  Mas- 
ters, or,  fords,  who  according  to  Ro- 
man law  and  custom  luid  absolute  right 
over  their  slaves,  Sfive,  or,  render  ox 
your  part,  indicating  that  there  were 
reciprocal  duties  between  masters  and 
bond-serv<(nts.  That  which  is  just 
and  equal  ;  in  a  Christian  spirit  ex- 
ercise jus/ire  and  ec/nify,  according  to 
Cod's  law  and  the  principles  of  tlie 
new  life  you  are  now  living.  Tliis 
was  strong  and  strange  language  in 
those  days,  when  under  Roman  law 
slaves  were  regarded  as  chattels,  and 
the  power  of  life  or  deatli  was  in  the 
master's  hand,  and  he  could  do  with  as 
he  liked.  But  Paul  was  sowing  seed 
which  in  due  time  was  to  do  away  with 
human  slavery.  Kiiowiiis:,  intro- 
ducing a  reason  of  the  exhortation ; 
that  ye  also,  as  well  as  your  l)ond- 
servants,  have  a  Master,  in  whose 
hands  ye  are  and  to  whom  ye  are  ac- 
countable, the  one  in  heaven.  As  ye 
would  have  him  treat  you,  so  do  ye  to 
them  (Matt.  7:2).  Leam  also  from 
Christ  your  Master  to  l)e  masters  like 

hiui.       (Comp.  ou  Eph.  6:9.) 

2-6.  Constant  prayer.  Wise 
condrct  toward  those  who  are 
NOT  Christians.  Exhortations  both 
as  to  the  inner  and  outer  life. 

2.  Continue,  give  constant  atten- 
tion to,  j^ci'severe,  in  prayer,  includ- 


298 


COLOSSIANS 


[Ch.  IV. 


3  the  same  =  with  thanksgiving ;  ^  withal 
praying  also  for  us,  that  tiod  would 
eopen  unto  u.s  a  door  of  utterance,  to 
speak    fthe    mystery    of    Christ,    efor 

4  which  I  am  also  in  bonds:  tiiat  I  may 
make  it  manifest,  as  I  ou^ht  to  speak. 

5  *>  Walk  in  wisdom  toward  'them  that 

6  are  without,  ^  redeeming  the  time.    Let 


3  therein  with  thanksgiving ;  at  the  same 
time  praying  also  for  us,  that  God  may 
open  to  us  a  door  for  the  word,  to  speak 
the  mystery  of  Christ,  for  the  sake  of 

4  which  I  am  also  in  bonds,  that  I  may 
make  it  manifest,  as  I  ouj^ht  to  si)eak. 

5  Walk  in  wisdom  toward  those  without, 

6  buying  up  the  opix)rtunity.    Let  your 


c  3  :  15 ;  Phil.  4:6.  d  See  refs.  Rom.  15  :  30-32  ;  2  Thess.  3:1.  el  Cor.  16  :  9 ;  2  Cor.  2  ;  12. 

/I  :  26;  Matt.  13  :  11  ;  1  Cor.  4:1;  Eph.  6  :  19.  y  Kph.  3:1;  6  :  20;  Phil.  1  :  7. 

ft  See  nfs.  .Malt.  10  :  16 ;  James  3  :  13,  17.  j  .Mark  4:11;  1  Cor.  5  :  12,  13 ;  1  Thc-s.s.  4  ;  12. 

A:  See  refs.  Eph.  5  :  16. 


ing  the  ideas  of  continuance  and  ear- 
nestness in  its  exercise.  It  amounts 
to  "  Pray  witliout  ceasing"  (i  Thess.  5  : 

IT),  with  added  fervor  (Acts  l  :  U;  6  :  4; 
Koiii.  12  :  12;    conip.  uote  ou  Ejih.  6  :  18).      And 

watch  ill  the  same,  hi  it.  Prayer 
must  be  attended  with  eHort  and  with 
wakefulness  of  licart  and  mind.  It 
must  not  he  engaged  in  carelessly,  list- 
lessly. We  must  not  weary  in  it,  nor 
from  force  of  habit  pray  nu'clianically  ; 
but  wakefully  and  watchfully,  in  readi- 
ness for  the  assaults  and  devices  of  the 
tempter,  or  for  the  summons  of  the 
Judge.  Mith,  literally,  in,  thaiiks- 
^iviiisr,  in  the  spirit  of  thanUfnlness, 
and  as  a  natural  result,  with  thanks- 
giving (3:15.17),  "Thanksgiving  is 
the  feather  that  wings  the  arrow  of 
I)rayer — the  height  from  which  our 
.souls  rise  most  easily  to  the  sky"  (Mc- 
Laren). 

3.  In  connection  with  his  exhorta- 
tion to  prayer  the  ajwstle  asks  prayers 
for  himself.  Withal,  Af  the  sdiiie  time, 
prayiiis:  also  for  ns — Paul,  Timothy 
(1  : 1),  and  other  helpers  in  his  work, — 
as  well  as  for  vour.selves  and  others. 
(Coinp.  Eph.  6:19.)  The  object  of  the 
prayer  was  not  for  the  personal  benefit 
of  himself  and  fellow-workere,  but  for 
the  promotion  of  their  work.  That 
C«od  would  open  niito  us  a  door  | 
of  utterance,  rather,  <t  door  for  the  , 
word,  for  a  favorable  reception  of  the  ; 
preaciied  gospel;  that  a  full  opportu- ' 
nity  might  be  given  to  preach  it,  and 
that  all  hindrances  might  be  removed. 
One  of  these  hindrances  was  his  im- 
prisonment. The  same  figure  is  used 
m  1  Cor.  ltl:<t;  2  Cor.  2  :  12;  Acts  14  : 
27.  The  (»pen  door  would  give  opjior- 
tunity  to  speak  the  mystery  of 
Christ,  the  great  doctrines  of  Christ 
proclaimed  alike  freely  to  both  Jew  and 

(.Jentile     (•    Cor.   2:2;     see   ou    1  :  26).       For  , 


AVhich  mystery  I  am  also,  in  addi- 
tion to  other  sufferings,  in  bonds, 
literally,  /  have  been  bound.  It  was 
indeed  on  account  of  "  the  hope  of  Is- 
rael," the  Messiah,  and  the  preaching 
of  the  free  admission  of  the  Gentiles 
through  him,  that  Paul  was  imprisoned 

(  Acts  22  :  21,  22  ;  26  :  6,  7  ;  28  :  20  ;  comp.  uotes  on 
Eph.  6  :  19,  20). 

4,  A  further  design  of  having  an 
open  door  for  speaking  the  mystery  of 
Christ.  That  I  may  make  it  mani- 
fest, 9/;^^Xr  knoirn  tlie  tnystery  an<l  what 
it  is,  as  I  ou^ht  to  speak,  as  it  is 
necessary  that  J  speak,  in  discharging 
my  obligation  to  Christ  (i  cor.  9:i6; 
Hon..  1  :  14,  15).  The  Carrying  out  of  this 
design  is  general,  and  need  not  be  lim- 
ited to  his  pri.son  preaching,  or  to  his 
del'ense  before  his  judges.  He  would 
discharge  the  obligations  of  his  com- 
mission from  Christ  in  speaking  con- 
cerning the  mystery  of  Christ  (present- 
ing it  and  showing  plainly  what  it  is)  in 
his  prison  preaching,  before  his  judges, 
and  after  his  release.  He  would  so  pre- 
sent it  as  one  who  could  not  conscien- 
tiously do  otherwise  (Acts  4  :  20). 

5.  From  his  exhortation  to  prayer 
the  ai)ostle  turns  to  wise  conduct  toward 
those  outside  the  church.  Walk  in 
wisdom,  practical  Christian  good 
sense  (Mi"t-  10  :  le  :  Eph.  5  :  15)  toward 
them  that  are  without  the  fold  <.f 
Christ  (1  Thess.  4:  12).  P,elievers  were 
tho.se  "  within  "(1  t^or.  5  :  12),  This 
mode  of  expression  was  derived  from 
the  Jews,  who  so  designated  the  hea- 
tiien.  Redeeming:  the  time,  liter- 
ally, BiujiiKj  up  for  yonrse/res  the 
opjtortioiity,  seizing  the  right  time,  the 
right  act,  and  the  right  word  for  the 
cause  of  God  and  the  good  of  the  un- 
believing. Comp.  note  on  P>ph.  5  :  16, 
where  is  added  a  reason,  "Because  the 
davs  are  evil." 


Ch.  IV.J 


COLOSrflANS 


299 


your  speech  he  alway  iwith  grace, 
m seasoned  Avith  salt,  "that  j'e  may 
know  how  ye  ought  to  answer  every 
man. 

Personal  commendations  and  greetings. 

7  °  All  my  state  shall  Tychicus  declare 
unto  you,  tvho  is  a  beloved  brother,  and 
a  faithful  minister  and  fellovvservant 

8  in  the  Lord :  p  whom  I  have  sent  unto 
you   for   the   same  purpose,  that   he 


speech  be  always  witii  grace,  seasoned 
with  salt,  that  ye  may  kuow  how  ye 
ought  to  answer  every  man. 


7  All  my  affairs  will  Tychicus  make 
known  to  you,  the  beloved  brother, 
and  faithful  minister  and  fellow-serv- 

8  ant  in  the  Lord  :  whom  I  sent  to  you 
for   this  very   purpose,   that   ye    may 


I  Eccl.  10  :  12  ;  see  refs.  Eph.  4  :  29.      to  Mark  9  :  49,  50  ;  Luke  4  :  22.      n  See  Luke  20  :  20-40  ;  1  Peter  3  :  15. 
0  Eph.  6  :  21.  p  Eph.  6  :  22. 


6.  Still  referring  to  their  conduct 
toward  those  without.  Let  your 
speech,  your  conversation  and  dis- 
course, be  alway,  absolutely,  at  all 
times,  and  under  all  circumstances, 
with,  or,  'i)i,  grace,  in  a  kind  and 
gracious,  or  Christian  spirit,  sea- 
soned, made  savory,  with  salt.  The 
figure  is  taken  from  tlie  culinary  art. 
As  food  is  seasoned  with  salt  and  made 
pleasant  and  palatable,  so  let  your 
speech,  especially  to  tliose  wlio  are 
witliout,  be  not  insipid  nor  coarse,  but 
pleasant,  pure,  wholesome,  and  salu- 
tary.     (Comp.   Mark  9  :   49,50.)       That,    aS 

a  consequence,  ye  may  know,  re- 
membering and  practising  this  wise 
rule  of  discourse,  how  ye  ought,  or, 
how  it  is  necessary,  to  answer  every 
man,  according  to  the  cliaracter,  pur- 
pose, spirit,  and  need  of  each  inquirer. 
Thus  in  the  very  l>est  way  they  would 
be  able  to  state  the  trutli  of  Christ  and 
to  give  a  reason  for  the  hope  that  was 
in  them  (i  Peter  .3  :  15,  16).  Paul  illus- 
trates this  in  his  own  practice.  He 
l)ecaiue  all  things  to  all  men  ( •  cor.  9  :  22). 
"  His  discourses  and  answers  at  Athens, 
and  before  Felix,  Festus,  and  the  Jews 
at  Rome,  supply  the  best  illustrations" 
(T.  K.  Abbott). 
7-9.  Refers  them  to  Tychicus 

AND    ONESIMUS    for    FURTHER    PAR- 
TICULARS REGARDING   HLMSELF. 

7.  All  my  state,  my  affairs,  every- 
thing relating  to  me,  shall  Tychicus 
declare,  make  known  to,  you.  Tyelii- 
cus  was  of  the  province  of  Asia,  and 
proba])ly  belonged  to  Ephesus.  He 
appears  to  have  been  well  known  to 
the  Colossians.  His  name  was  not  a 
common  one,  but  it  occurs  on  inscrip- 
tions   and    coins    belonging    to    Asia 

Minor.     (  Further,  see  note  on  Kph.  6  :  21. )     The 

various  relations  which  Tychicus  sus- 


tained to  Paul  is  expressed  by  three 
designations:  the  beloved  brother, 
well  known  and  beloved,  and  faith- 
ful minister,  or,  servant,  one  faith- 
ful in  the  Lord's  service,  and  fel- 
low servant,  fellow  bond-servant,  of 
Christ.  In  the  Lord,  belonging  to 
all  three  designations.  It  was  through 
his  union  with  Christ  and  by  his  life 
and  work  in  the  service  of  Christ  that 
he  held  these  relations  to  the  apostle. 
The  designation  of  fellon^-servant  is  not 
given  to  Tychicus  in  Eph.  6  :  21.  It  is, 
however,  given  to  Epaphras  in  this 
Epistle  (I  :  T,  see  note).  Paul  thus  treats 
alike  ])oth  of  these  faithful  servants  of 
the  Lord.  He  puts  Tychicus  on  a  level 
with  Epaphras,  who  was  hightly  es- 
teemed at  Colosse.  Both  were  noted  for 
active,  unselfish  service,  and  Paul 
equally  honors  both.  Both  appear  to 
have  been  ministers  of  the  Lord  Jesus. 
8.  Whom  I  have  sent,  or,  in  a 
free  rendering,  ivhom  I  send,  with  this 
Epistle.  Literally,  whoyn  I  sent,  view- 
ing the  sending  as  in  the  past  from  the 
time  of  the  reception  of  the  latter. 
(.seeou  Eph. 6-22.)  For  the  samc  pur- 
pose, for  this  very  thing  in  view,  as 
implied  in  the  preceding  verse  and  ex- 
plained in  the  clauses  that  follow. 
That  he  might  know  your  es- 
tate, rather,  according  to  the  most 
approved  reading,  That  ye  may  knoiv 
our  estate,  my  condition  and  that  of  my 
fellow-workers.  This  is  the  same  as 
Eph.  6  :  22.  But  we  must  not  suppose 
here  an  alteration  made  to  conform  to 
that  passage.  It  is  most  natural  that 
Tychicus  should  be  sent  and  it  is  im- 
plied that  he  was  sent  with  the  letter 
to  make  known  fully  the  affairs  of  the 
apostle  (ver.  7).  The  mission  of  infor- 
mation is  also  confirmed  by  the  next 
verse.   Most  naturally  follows,  and  that 


300 


COLOSSIANS 


[Ch.  IV. 


might  know  your  estate,  and  comfort 
9  your  hearts;  with  'lOnesimus,  a  faith- 
ful and  beloved  brother,  who  is  one  of 
you.  They  shall  make  known  unto 
you  all  things  which  (ire  dour  here. 
10  'Aristarchus  my  fellowprisoner  sa- 
luteth  you,  and  -Jlarcus,  sister's  son  to 
Baruaba.s,  (touching  wliom  ye  received 


know  our  condition,  and  he  may  com- 

9  fort  your  hearts ;  together  with  Onesi- 
mus,  the  faithful  and  beloved  brother, 
who  is  one  of  you.  They  will  make 
10  known  to  you  every  thing  here.  Aris- 
tari'husmy  fellow-prisoner  salutes  you, 
and  Mark,  the  cousin  of  Barnabas,  con- 
cerning whom  ye  received  commands 


q  Philcra.  10. 


r  Acts  19  :  29  :  20  :  4  ;  27  :  2  ;  Philcm.  2*. 


Acts  12  :  12  ;  15  :  37  ;  2  Tim.  4  :  11. 


he  may  co\x\i^ovt  your  hearts.    The 

knowledgeof  Paul's  conJition,  the  mild 
treatment  he  was  receiving  as  a  pris- 
oner, the  success  attending  his  labors, 
and  the  j)rospect  of  a  speedy  release, 
all  which  Tychicus  would  make  known 
to  them,  would  tend  to  conift)rt  and  en- 
courage them.       (Conip.  ou  Kph.  6  :  22.  ) 

9.  Associated  with  Tychicus  is 
Oiie.simus,  the  bond-servant  or  slave 
of  Philemon,  mentioned  only  here  and 
in  the  Epistle  to  Philemon.  He  was 
not  known  as  a  Christian  at  Colosse, 
but  rather  as  a  runaway  slave.  He 
had  been  converted  under  Paul's  min- 
istry and  had  l)ecoine  an  earnest,  active 
Christian,  and  was  sent  back  to  his 
master  with  one  of  the  most  beautiful 
and  appropriate  letters  ever  written 
(Philcm.  10  ;  12),  The  apostlc,  however, 
most  delicately  omits  all  reference  here 
to  his  social  condition  as  a  slave,  and 
describes  him  as  the  faithful  and 
beloved  brother,  so  known  and  so 
esteemed  by  Paul  and  the  Christians 
at  Rome.  As  a  believer  in  Christ  he 
is  regarded  as  a  brother  of  Tychicus,  of 
the  Colossians,  and  of  Philemon  him- 
self (Hhiiem.  16).  Though  not  a  minister 
he  is  on  a  level  with  Paul  and  his  fel- 
low-workers as  a  brother,  faithful  and 
heloved.  M  ho  is  one  of  you,  vlio 
b(,'o)i(/s  to  //our  c?7?/,  a  Colossian  ;  and, 
indeed,  belongs  to  you  as  a  fellow- 
Christian.  They  shall  make 
known.  Notice  the  tact  and  delicacy 
of  the  apostle  in  uniting  together  Tychi- 
cus and  Onesiimis  in  tiiis  mission  of 
information.  All  thinsTs  which  are 
done  here,  more  exactly.  A//  the 
thiii(/s  here,  that  are  going  on  in  con- 
nection with  his  work  and  of  Christ's 
cause  at  Pvonie.  This  includes  more 
than  "all  my  state"  (vir.  7),  "and  our 
estate"  (^*'-.  h)^  namely,  all  pertaining 
to  the  Lord's  work.  This  would  in- 
clude the  conversion  of  Onesimus  and 
"  the  furtherance  of  the  gospel  "  among 
various  classes  at  Rome  (I'i'ii-  1  :  >2). 


10-14.  Greetings  from  various 
Jewish    and    Gentile    brethren 

THEN   AT   ROxME. 

10.  Aristarchus.  A  Thessalonian 
(Acts  20  :  4)^  ^vho  accompanied  Paul  on 
his  last  journey  to  Jerusalem,  and  was 
with  Paul  at  Cte.'^area  and  went  with 
him  to  Rome  (Aoi.s27  :  2;  Phiiem.  24).  My 
fellowprisoner,  literally,  a  felloiv- 
aipfire,  taken  in  war.  In  Pliilemon  he 
is  mentioned  with  others  as  "a  fellow- 
worker,"  while  Epaphras  is  spoken  of 
as  "a  fellow-prisoner."  In  Rom.  16  : 
7,  Paul  speaks  of  Andronicus  and  Ju- 
nipus  as  fellow-prisoners.  As  Paul  was 
now  in  prison  the  most  natural  mean- 
ing is,  that  these  .several  brethren  had 
been  sometime  in  prison  with  him. 
Even  when  Paul  wrote  his  second  Papis- 
tic to  the  Corinthians  (a.  d.  57),  he  had 
been  "  in  prisons  more  frequent"  (2  Cor. 
'1  :  ^•').  Ramsay  regards  Paul  as  a  man 
of  distinction,  a  Roman  citizen,  and  of 
some  hereditary  property.  Such  a  per- 
son as  a  prisoner  was  allowed  in  the 
way  of  personal  attendants  two  or  more 
.servants  or  slaves.  Ramsay  supposes 
that  Aristarchus,  Luke,  and  others  were 
thus  witii  I'aul  in  his  imprisonment, 
and  on  his  voyage  to  Rome  ("St.  Paul 
the  Traveller  and  the  Roman  Citizen," 
l)p.  ;)14-.Sl(i).  In  i)crfect  iiannoiiy  with 
this  view  ^Aristarchus  may  be  desig- 
nated in  one  i)lace  as  a  fellow-worker 
and  in  another  as  a  fellow-prisoner;  for 
he  would  be  both. 

Marcus,  sister's  son,  rather, 
cousin,  to,  of,  liarnabas.  He  first 
appears  in  the  Acts  (12  :  12.  23)  jjs  John 
^lark,  the  former  being  his  Hehrew 
home  name  (Acts  la  :  5.  i3),  the  latter  his 
Latin  name,  more  generally  used  in  his 
intercouise  with  Gentiles.  And  then 
he  comes  to  be  styled  only  !Mark  in 
Acts  and  the  Epistles  (Acts  15  :  .■?•);  2  Tim. 

4:11;    Philcm.    24  ;    I   IVtcr  5  :  13).       Hc    prob- 

al)l.v  was  converted  through  the  instru- 
mentality of  Peter,  who  calls  him  "  my 
son  (1  t't-icr  5  :  13).     Ry  luauy  he  is  sup- 


Ch.  IV.] 


COLOSSiANS 


301 


commandments:  if  he  come  unto  yon,  | 

11  receive  iiim)  ;  and  Jesus,  wliicli  is 
called  Justus  ;  '  wlio  are  of  the  circum- 
cision :  tiiese  only  are  ?«?/  feilowwork- 
ers  unto  the  kingdom  of  God,  which 
have  been  a  comfort  unto  me. 

12  "  Epaphras,  who  is  one  of  you,  a  serv- 
ant of  Christ,  saluteth  you,  always 
» labouring  fervently  for  you  in  pray- 


11  (if  he  come  to  you,  receive  him),  and 
Jesus,  who  is  called  Justus,  wlio  are  of 
the  circumcision.  These  only  are  my 
fellow- workers  for  the  kingdom  of  God, 
who  have  been  a  comfort  to  me. 

12  Epaphras,  who  is  one  of  you,  a  serv- 
ant of  Christ  Jesus,  salutes  you,  always 
striving  for  you  in  his  prayers,  that  ye 


(  Acts  10  :  45. 


1:7;  Philem.  23. 


Roui.  15  :  30. 


posed  to  be  the  nameless  young  man  I 
who  followed  Christ  on  the  night  of  his  I 
betrayal    (Mark  u  :  51,  52).     He  accom- 
panied  Paul  and    Barnabas  on  their  1 
first  missionary  journey  (A.  D.  45),  as 
far  as  Perga  of  Pamphylia,  whence  he  1 
returned  against  their  will  to  Jerusa-  | 
lem    (Acts  15  :  38).     Some  six  or  seven  ' 
years  later  this  gives  rise  to  the  sharp 
contention    of    the    two    missionaries. 
Paul  refu.ses  to  take  Mark  on  his  sec- j 
ond   journey,    after    which    Barnabas  1 
takes  him  to  Cyprus  (Acts  15  :  36-39).   His  | 
relationship  {a  cousi)i)  largely  explains  ■ 
why   Barnal)as   was   more   ready  than 
Paul  to  overlook  Marie's  otiense.     But 
thisditterence  was  not  permanent  (1  Cor.  j 
9    6),  and  now  about  ten  years  later  we 
find  Mark  as  "  a  co-laborer"  with  Paul 
at  Rome   (Phiiem.  2i).     The  commenda- 
tion  in   this  verse   is  very  significant. 
Toiichiiig     whom     ye     received 
commandments, doubtless  referring 
to  some   previous  message  sent    from 
Rome  to  the  churches  of  Asia  in  refer- 
ence to  Mark.     These  commandments 
were  (U)ul)tless  of  a  friendly  commend- 
atory character,  and  might  be  summed 
up  in  the  clause  that  follows:   If  he 
come    unto     you,    receive    him, 
give  him  a  hospitable  reception.    "  The 
Pauline  churches,  which  were  aware  of 
the  estrangement,  might   not  be   very 
ready  to  give  a  very  hearty  welcome 
to  Mark"   (2  xim.  4 :  11.)     (T.  K.  Ab- 
bott.)    He  is  fully  restored  to  Paul's 
confidence. 

11.  Jesus,  the  Greek  form  of  Joshua, 
a  common  Jewish  name  (Acts  7  :  45  :  Heb. 
i  ■■  s),  icho  is  called  Justus,  a  Latin 
name,  meaning  rir/hfeous,  a  common 
surname  among  Jews  and  proselytes, 
as  Lightfoot  shows,  "  denoting  obedi- 
ence and  devotion  to  the  law."  It  oc- 
curs also  in  Acts  1  :  2,3  and  18  :  7.  This 
Jesus  is  only  mentioned  here,  and  is 
the  only  one  in  this  context  which  does 
not    occur    again    in    Philemon.      He 


probably  was  not  very  prominent  in 
the  church,  but  a  valuable  helper 
of  the  apostle.  Mho,  Aristarchus, 
Marcus,  and  Jesus,  are  of  the  cir- 
cumcision, converts  from  Judaism. 
These  only  of  the  circumcision  are 
my  feilowAV^orkers,  the  majority  of 
the  Jewish  Christian  workers  were  act- 
ing as  described  in  Phil.  1  :  15,  16. 
Abbott  and  some  others  connect  these 
words  with  the  following,  thus :  Of 
those  of  the  circumcision,  these  only 
are  my  fellow-workers,  unto,/o>',  the 
kingdom  of  God  in  and  among  men 
here  and  hereafter.  Which,  irho,  have 
been,  are,  a  comfort  unto  me. 
The  word  rendered  comfort  occurs  only 
here  in  the  New  Testament,  but  else- 
where it  is  commonly  used  of  consola- 
tion in  general.  "His  heart,  often 
wounded  by  Judaistic  opposition,  was 
especially  consoled  by  the  loving  loy- 
alty of  these  Jewish  Christian  friends" 
(MOULE). 

12.  The  apostle  conveys  greetings 
from  three  eminent  Gentile  Christian 
workers.     Epaphras  .  .  .  saluteth 

you.      (See  on  1  :  7. )      WhO    is    OUC    of 

you,  a  Colossian.  He  was  also  the 
founder  of  their  church.  A  servant, 
bond-servant  or  slave,  of  Christ  Jesus. 
Paul  frequently  styles  himself  thus 
(Roiu.  1  :  1,  uote)^  and  Timothy  once  in 
connection  with  himself  (Pii'i-  1  :  1),  a'ld 
Epaphras,  but  no  others.  The  title  ap- 
pears to  be  descriptive  of  their  entire 
consecration  to  Christ  and  his  absolute 
ownership  of  them  as  ministers  and 
missionaries  of  the  gospel.  Epaphras 
was  also  closely  associated  with  Paul  as 
"a  fellow-prisoner"  (Phiiem.  23)^  either 
for  a  time  serving  with  the  apostle  an 
enforced  captivity,  or  perhaps  volun- 
tarily sharing  his  captivity.  (See  on  ver. 
10.)  'Always  labouring  fervently, 
aqonizing  (1  :  29,  note),  irrestlinq  like  Ja- 
cob with  the  angel  (Gen.  32  :  24,  28),  for 
you   in  his  prayers.    The  struggle 


802 


COLOSSIANS 


[Ch.  IV. 


ers,  that  ye  may  stand  t  perfect  and  i       may  stand  perfect  and  fully  assured  in 


13  complete  in  all  the  will  of  God.  For  I 
bear  him  record,  tliat  he  hath  a  great 
zeal  for  you,  and  tliem  tlial  are.  in  Laod- 

14  icea,  and  tliem  in  Hierapolis.  'Luke 
the  beloved  physician,  and  » Demas, 
greet  you. 


18  all  the  will  of  God.  P'or  I  bear  him 
witness,  that  he  has  much  labor  for 
you,  and  those  in  Laodicea,  and  those 

14  in  Hierapolis.    Luke  the  beloved  phy- 

15  sician,  and  Demas,  salute  you.    Salute 


y  1  :  9  ;  Bee  refs.  Matt.  5  :  48  ;  1  Cor.  U  •  20 ;  Heb.  5  :  14.        ar  2  Tim.  4  :  11. 


2  Tim.  4  :  10 ;  Philem.  24. 


was  inward,  intensely  takino^  hold  on  \ 
God.  His  fervent  wrestlings  with  God 
for  the  Golossian  church  may  have  had 
nuicii  to  do  in  inducing  the  apostle  to 
write  this  letter  to  tliem.  The  burden 
of  his  prayers:  That  ye  may  stand  I 
finn^  the  idea  of  standing_^r//(,  or,  fast, 
is  in  the  verb.  (Comp.  ki.ii.  e  :  ii,  is,  uotes.) 
Perfect  and  complete,  rather, /»% 
assured,  according  to  the  most  approved  [ 
text.  Tlie  prayer  was  that  they  might 
stand  conii)lete  and  fully  assured  in 
all  the  will  of  God,  i)i  eirryfhing 
willed  by  God,  in  every  detail  of  his 
will.  In  other  words,  that  they  might 
stand  fast  without  wavering  in  the 
sphere  of  what  is  willed  of  God,  fulfill- 
ing it  completely  and  fully  persuaded 
regarding  it.  Compare  the  prayer  in 
1  :  10.  Such  interest  and  prayers  in 
their  belialf  would  act  as  an  additional 
motive  to  steadfastness. 

13.  Confirmation  of  what  he  had  just  I 
said  of  Epaphras.  For  I  bear  him  | 
record,  /  testify  in  respect  to  him, 
that  he  hath  a  great  zeal,  rather, 
according  to  a  more  approved  reading, 
he  has  (jreat  labor,  toil,  inward  struggle, 
for  yon.  The  Avord  translate<l  labor  \h 
rare,  not  found  elsewhere  in  the  New 
Testament  except  in  Revelation.  It  is 
often  used  for  struggle  in  battle  and 
corresponds  with  the  wrestling  of 
Epaphras'  prayers  (ver.  12;  comp.  2  :  i). 
And  them  that  are  in  Laodicea, 
and  them  in  Hierapolis.  These 
two  cities  stood  on  opposite  sides  of  the 
valley  of  the  river  Lycus,  about  six 
miles  apart  and  about  twelve  miles 
from  Colosse.  It  seems  probable  that 
Epaphras  bore  a  similar  relation  to  tlie 
churches  in  these  three  places  as  mis- 
sionary and  evangelist.  Doubtless  their 
condition,  dangers,  and  relations  to 
those  without  were  similar,     (^fi-  on  vcr. 

15  :   eomp.  2:1;    Rev.  .S  :  IJ.) 

11.  Lnke,  the  beloved  physi- 
cian, or,  Lii/:e  the  phi/siriaii,  charac- 
terizing his  profession,  he  being  well- 
known  as  sueli  at  Colosse,  the  beloved, 


descriptive  of  his  tender  and  loving 
disposition.  Without  doubt  the  writer 
of  the  third  Gospel  and  named  also  in 
Fhilem.  24  and  2  Tim.  4:11.  At  Laod- 
icea there  was  a  great  medical  school, 
which  may  have  had  attractions  for 
him.  It  has  been  noted  that  Luke  first 
joined  Paul  soon  after  an  attack  of  his 
constitutional  malady  (Acts  i6  :  lO;  Gai. 
4  :  13,  14)^  and  .so  he  may  have  joined 
him  and  afterward  may  have  been  with 
hiin  in  a  professional  capacity.  Fur- 
ther on  Luke,  see  my  "  Commentary  on 
the  Gospel  of  Luke,"  pp.  5,  6.  "  From 
the  manner  in  which  he  is  separated 
from  the  group  in  ver.  Ui  it  is  clear  that 
he  was  a  Gentile.  This  is  fatal,  not 
only  to  the  tradition  that  he  was  one  of 
the  Seventy  (which  indeed  is  hardly 
consistent  with  the  preface  to  his  Gos- 
pel), but  also  to  the  conjecture  that  he 
was  the  author  of  the  Epistle  to  the 
Hebrews"  (T.  K.  Abbott).  Yet  it 
might  be  possible  that  Luke  acted  as 
the  mouthpiece  of  Paul  in  writing  to 
the  Hebrews. 

Demas,  probably  a  contraction  of 
Demetrius.  He  is  mentioned  in  Phile- 
mon 24 among  the  "  fellow-workers"  of 
Paul  and  last  in  2  Tim.  4  :  1(»,  as  "  hav- 
ing loved  the  present  world  "  and  hav- 
ing deserted  the  apostle  as  a  prisoner, 
going  to  Thessalonica,  which  perhaps 
was  his  home.  As  he  is  nuntioned 
here  without  any  note  of  coniinenda- 
tion  it  has  been  thought  that  Paul  al- 
ready^ saw  signs  of  defection  in  liis 
Christian  conduct.  The  omission  ap- 
pears significant.  Yet  this  was  about 
five  years  before  his  desertion  of  tlie 
apostle  to  (>scape  the  hardships  and 
dangers  of  the  imprisonment  and  final 
trial.  Very  likely  Paul  saw  certain 
weaknesses  in  his  character,  and  occa- 
sional inconsistencies  in  liis  life. 

15-18.    Salutations  and  direc- 

TION.S   IN    REGARD  TO  THE    LaoDICE- 

ANs  AND  TO  Archippus.     The  saluta- 
tion witli  liis  own  hand. 
15.  Salnte  the  brethren  Avhich 


Ch.  IV.] 


COLOSSIANS 


J08 


15  Salute  the  brethren  which  are  in 
•^Laodicea,    and    Nymphas,   and   «the 

16  church  which  is  iii  his  liouse.  And 
when ''this  epistle  is  read  among  you, 
cause  that  it  be  read  also  in  the  church 
of  the  Laodiceans;  and  tliat  ye  like- 
Avise  read  the    cpidle  from   Laodicea. 


the  brethren  in  Laodicea,  and  Nym- 
phas, and  the  church  in  their  iiouse. 
16  And  when  this  letter  has  been  read 
among  you,  cause  that  it  be  read  also 
in  the  church  of  the  Laodiceans,  and 
that  ye  also  read  the  one  from  Laod- 


c  Rom.  16  :  5  ;  1  Cor. 


d  1  Thess.  5  :  27. 


are  in  Laodicea,  an  important  com- 
mercial city,  on  the  river  Lycus,  the 
capital  of  Greater  Phrygia,  about  forty 
miles  east  of  Ephesus  and  twelve  miles 
from  Colosse.  This  direction  as  well 
as  that  in  the  next  verse  implies  the 
close  relations  existing  between  the 
brethren  at  Colosse  and  those  in  La- 
odicea. And,  especially,  Nymphas 
(masculine),  or,  Xympha  (feminine). 
The  Greek  word  may  be  either  mascu- 
line or  feminine,  and  was  doul)tless  the 
name  of  a  prominent  brother  or  sister 
in  Laodicea.  It  has  been  observed, 
however  (Abbott),  that  the  feminine 
name  would  be  in  the  Doric  dialect  of 
the  Greek,  and  the  occurrence  of  such  a 
form  here  is  highly  iinprobal)le.  And 
the  church,  oi-,cougtr(j((fio»,  in  his, 
her,  or,  their,  house,  according  to  dif- 
ferent manuscript  authorities.  While 
these  different  readings  are  not  of  great 
importance,  the  weight  of  evidence  ap- 
pears to  me  to  1)6  in  favor  of  /heir 
house,  probably  of  Nymphas  and  his 
family.  But  Meyer  thinks  the  plural 
their  refers  to  "the  brethren  in  Laodi- 
cea and  Nymphas,"  who  were  a  church 
distinct  from  that  of  Laodicea,  but  in 
filial  relation  to  it,  and  meeting  in  the 
same  place.  But  analogous  to  a  Chris- 
tian assembly  meeting  at  the  house  of 
Nymphas  may  be  mentioned  that 
Aquila  and  Priscilla  had  such,  both  in 
their  house  of  Ephesus  (i  Cor.  le  :  19)  and 
at  Rome  (Ro"'-  k;  :  5),  and  that  Philemon 
had  such  in  his  house  at  Colosse  (Piiiiem. 
■2 :  comp.  Acts  12 :  12).  As  the  early  Chris- 
tians had  no  liouses  of  worship,  different 
assemblies  of  the  same  church  were 
often  compelled  to  meet  in  separate 
places.  Separate  buildings  for  public 
worship  seem  not  to  ])e  traced  earlier 
than  the  third  century.  Bingham,  \ 
("Antiquities,"  VIIL,  1, 13)  shows  that  ! 
in  the  first  century  special  rooms  were 
set  apart  for  worship,  but  gives  no  in- 
stances  of  separate  ])uildings.  Nymplias  i 
was  perhaps  wealthy,  owning  a  large  ! 
house,  and  he  and  his  family  being 


Christians  gave  their  large  room  for 
worship  and  the  breaking  of  bread. 
Christians  at  this  time  were  permittecl 
to  assemble  because  of  the  fiict  that  in 
the  Roman  Empire  they  were  regarded 
as  a  Jewish  sect.  Julius  Ctesar  and 
Augustus  gave  special  exemptions  to 
Jews,  legally  authorizing  their  com- 
munities and  giving  them  right  to  es- 
tablish societies  (Joseph.,  ''Antiq.," 
XIV.,  10,  8.) 

16.  Directions  concerning  this  letter 
and  that  to  the  Laodiceans.  And 
when  this  epistle,  literally,  the 
epistle,  evidently  referring  to  this  one, 
as  in  Rom.  16  :  22;  is,  has  bee)),  read 
among:  you,  by  you  and  in  your 
hearing.  Cause  that  it  be  read 
also  .  .  .  Laodiceans,  This  im- 
plies that  the  needs  and  dangers  of  the 
two  churches  were  similar.  And  that 
ye  likewise,  or,  also,  read  the  o))e 
from  Laodicea,  the  one  sent  to  Laod- 
icea, and  from  thence  forwarded  to 
you.  It  is  implied  in  2  Cor.  1  :  1  that 
sometimes  a  letter  might  be  sent  around 
to  neighboring  churches.  It  is  a  natural 
inference  that  two  letters  were  written 
at  the  same  time  and  sent  by  the  same 
messenger.  It  would  seem  that  Tychi- 
cus  the  bearer  of  this  Epistle  came  by 
way  of  Laodicea,  leaving  an  epistle 
there,  and  thence  to  Colosse.  It  has 
been  noted  that  Hierapolis  is  not  men- 
tioned in  this  charge,  and  that  perhaps 
lukewarmness  had  already  begun  at 
Loadicea  (Rev.  r>  :  1,5), 

As  to  the  Epistle  to  the  Laodiceans, 
whether  it  has  been  lost,  or  is  the  same 
as  that  to  the  Ephesians,  will  probably 
never  he  positively  decided.  A  brief 
Latin  Epistle  to  the  Laodiceans  is  ex- 
tant consisting  of  Pauline  phrases,  but 
it  is  without  doubt  a  forgery.  Light- 
foot,  in  a  very  thorough  discussion  of 
the  subject,  shows  at  least  that  the  epis- 
tle from  Laodicea  was  possibly  the 
Epistle  to  the  Ephesians.  'Very 
weighty  textual  authorities  omit  "in 
Ephesus"   in  Eph.  1:1.    Whence  it 


304 


COLOSSIANS 


[Ch.  IV 


17  And  say  to  « Archippus,  Take  heed  to 
fthe  ministry  which  thou  hast  received 
in  the  Loni.that  thou  tiilfil  it. 

18  pTIic  sahitution  by  the  hand  of  me 
Paul.  '' Remember  my  bonds.  'Grace 
be  with  you.     Amen. 

Written  from  Koine  to  the  Colossians 
by  Tycliicus  and  Onesimus. 


17  icea.  And  say  to  Archippus,  Take 
heed  to  the  ministry  which  thou  didst 
receive  in  the  Lord'  that  thou  fulfill  it. 

18  The  salutation  of  me,  Paul,  with 
my  own  hand.  Remember  my  bonds. 
Grace  be  with  you. 


e  Philem.  2. 


/  Sec  refs.  Acts  20  :  28  ;  1  Tim.  4:1-6. 
h  Hfb.  13  ;  3.  i  Rom.  16 


g  1  Cor.  16  :  21  ;  2  Thess.  3  :  17. 
I ,  Heb.  13  :  25. 


may  be  conjectured  that  the  Epistle  to 
the  Ephesians  was  used  as  a  cireuhir  let- 
ter, havinji  a  blank  to  l)e  filled  with  dif- 
ferent names,  after  "  to  the  church  in 
."  In  harmony  with  this  supposi- 
tion is  the  absence  of  j)ersonal  refer- 
ences in  tlie  Epistle  in  contrast  to  those 
in  the  Epistle  to  the  C'olossians.  Tyclii- 
cus could  tiius  have  had  both  letters. 
The  letter  to  the  Ephesians  he  could 
first  take  to  Ephcsus  where  was  the 
most  important  church  in  Asia,  and 
for  which  it  was  primarily  designed, 
thence  it  would  come  to  Laodicea,  an- 
other important  church,  and  thence  to 
Colosse.  The  similarities  and  tiie  dif- 
ferences of  the  two  epistles  favor  this 
view,  that  to  the  Colossians  beino:  more 
special  and  local,  that  to  the  p]phesians 
l)eiiig  more  general.  See  introduction 
to  the  Ephesians. 

17.  And  say  to  Archippus.  No- 
tice that  the  following  exhortation  to 
him  is  through  the  Christian  brethren, 
constituting  the  church  at  Colosse  {^  ■'^). 
Archippus  appears  to  have  been  a  mem- 
ber of  Philemon's  family  at  Colosse, 
perhaps  a  son,  and  is  styled  by  Paul, 
"our  fellow-soldier"  (Pinicm.  2),  He 
may  have  acted  as  pastor  of  the  church 
during  the  al)sence  of  Epaphras.  The 
admonition  through  the  ciiurch  is  sig- 
nificant. It  implies  a  certain  author- 
ity in  the  church,  as  also  the  admoni- 
tion itself  recognizes  a  certain  author- 
ity and  responsil)ility  in  Archippus  as 
pastor  or  teacher.  The  church  is  thus 
reminded  that  he  as  well  as  they  have 
responsibilities  and  duties.  Both 
should  faithfullv  carry  out  the  teach- 
ings of  this  Epi"stle.  Lightfoot  thinks  | 
that  it  is  pr()l>al)h'  tiiat  .\rchippns  was  | 
pastor  at  Laodicea.  Hut  this  hardly 
seems  the  most  natural  sujjposition,  | 
especially  as  he  is  named  in  connection 
with  the  church  in  the  house  of  Phile-  1 
mon  (I'liiuiii.  2).  Take  hoed,  or,  /oo/:,  | 
to  the  ministry,  (he  aervice,  whether  | 


of  pastor,  teacher,  or  deacon,  we  are  not 
informed,  but  probably  that  of  pastor 
(pbiiem.  2).  Which  thou  hast  re- 
ceived, better,  didst  receive,  in  the 
Lord  ;  as  living  in  the  Lord  and  en- 
gaged in  the  service  of  the  Lord.  (Comp. 

.\ct.s  20     24  ;  Titus  15.)     That  thoU  fulfil 

it,  in  no  respect  deficient  in  perform- 
ing it  (^  Tim.  4  :  5).  "  The  admoiiitioii  re- 
minds us,  indeed,  of  the  admonitions  to 
Timothy  and  Titus.  If  Archippus  was 
a  young  man,  and  recently  appointed 
to  his  office,  it  would  be  a  natural  re- 
minder of  its  greatness  and  its  dif- 
ficulty; and  there  is  no  need  to  sup- 
pose that  a  covert  censure  on  his  pre- 
vious laxity  is  implied"  (T.  K,  Ab- 
bott). 

18.  The  salutation  by  the  hand 
of  me  Paul.  The  Epistle  appears  to 
have  been  written  by  an  amanuensis, 
and  Paul  adds  this  verse  to  attest  its 
genuineness  (Gai.  6:ii),  accoiding  to 
his  usual  custom  (2  Tiiess.  .•?  ;  17).  Re- 
member my  bonds.  A  brief  and 
touching  reminder.  His  hand  was 
chained  to  the  soldier  mIio  kept  him, 
and  the  chain  would  rattle  as  he  took 
the  pen.  It  would  remind  him  and 
them  what  he  had  suffered  and  was 
suffering  in  behalf  of  the  Gentiles  (ver. 
3 ,  Ki-h  3  :  1),  and  his  love  for  them.  It 
was  an  appeal  to  their  sympathy  and 
prayers,  and  a  motive  to  faithfulne.ss 
and  sacrifice.  Cirace  be  Avith  vou, 
the   favor  of  the   Lord   Jesus.     (Stu  ou 

(inl.   1   :  3  aud    Kpb.  6      24.)       This  sllOl't    foriU 

of  benediction  occurs  elsewhere  only  in 
the  later  Epi.stles  (i  Tim.  6  ;  21  :  2  Tim.  4  : 
22:  comp.  Titi.s  3  :  15).  Amcu, Omitted  in 
the  best  text. 

The  subscription  is  true  to  fact,  but  is 
of  no  authority.  The  okle.sf  manu- 
scripts have  simply  to  (he  ('o/osifia)i/t, 
the  same  as  the  title.  Some  later 
authorities  add  By  Tyehicus  and  0}iexi- 
miiii.  The  subscriptions  in  their  longer 
form  are  ascribed  to  Euthalius  of  the 


Ch.  IV.] 


COLOSSIANS 


305 


fifth  century,  a  date  later  than  our  old- 
est manuscripts. 

Practical  Remarks. 

1.  Employers  and  employees  have  their 
reciprocal  rights  and  duties  under  the 
gospel.  Were  these  faithfully  regarded 
an  almost  ideal  state  of  society  would  ex- 
ist (ver.  1 ;  John  13  :  14  ;  Eph.  6  :  9  ;  1  Tim. 
6:2). 

2.  Prayerfulness,  watchfulness,  and 
thankfulness  should  ever  characterize  the 
Christian  (ver.  2;  Phil.  4  :  6). 

3.  Like  Paul  we  should  ask  the  prayers 
of  our  brethren,  and  like  him  we  need 
not  the  intercession  of  departed  saints. 
Christ  is  our  all-sufficient  intercessor  (ver. 
3:4;  Phil.  1  :  11 ;  Heb.  7  :  25). 

4.  Our  friends  can  do  us  no  greater 
kindness  than  to  pray  that  we  may  ever 
exemplify  the  spirit  and  life  of  Christ 
(ver.  4  ;  Acts  4  :  13  ;  26  :  22,  26). 

5.  The  Christian  should  be  a  gospel  ob- 
ject lesson  to  the  world.  The  world  judges 
concerning  religion  not  so  much  from  the 
professions  of  Christians  as  from  their 
lives  (ver.  5  ;  Eph.  5  :  L5-17). 

6.  We  need  grace  in  our  lives,  if  we 
would  manifest  grace  with  our  tongues 
(ver.  6  ;  Prov.  25  :  11 :  James  3  :  6-11). 

7.  In  Tychicus  we  have  an  example  of 
brotherly  and  faithful  service  done  for 
Christ  (ver.  7,  8  ;  Acts  20  :  4  ;  2  Tim.  4  :  12  ; 
Titus  3  :  12). 

8.  In  Onesimus  we  have  an  example  of 


the  transforming  and  uniting  power  of 
the  gospel  (ver.  9  ;  Philem.  10-15). 

9.  In  Aristarchus,  Marcus,  and  Justus, 
we  have  representatives  of  true  Jewish 
Christianity,  broad-minded,  sympathetic, 
active,  and  missionary  (ver.  10,11;  Acts 
26  :  22,  23). 

10.  In  Epaphras  we  see  a  devoted  min- 
ister of  the  gospel,  abundant  in  labors 
and  prayers  for  the  complete  salvation  of 
men  (ver.  12,  13  ;  1  :  28,  29). 

11.  To  fully  understand  and  do  the  will 
of  God  is  necessary  to  Christian  maturity 
(ver.  12 ;  Matt.  12  :  50  ;  1  John  2  :  17). 

12.  In  Luke  we  see  the  Christian  physi- 
cian, ministering  to  the  souls  as  well  as 
to  the  bodies  of  men  (ver.  14  ;  2  Tim.  4  : 
11 ;  2  Cor.  8  :  18). 

13.  In  Demas  we  witness  an  inconsist- 
ent, superficial,  and  worldly-rcinded 
Christian  (ver.  14  ;  Gal.  5:7). 

14.  In  Nymphas  we  have  a  representa- 
tive of  a  large-minded  Gentile  Christian, 
who  opened  his  house  to  the  church  (ver. 
15  L  Rom.  16:5). 

15.  In  the  churches  of  Laodicea  and 
Colosse  we  see  the  brotherly  courtesy 
which  should  exist  between  sister 
churches  (ver.  16;  2  Cor.  8  :  19). 

16.  The  duties  of  the  ministry  are  so 
numerous,  and  the  temptation  tounfaith- 
ness  are  so  many  that  constant  watchful- 
ness is  necessary  (ver.  17  ;  Acts  20  :  28). 

17.  The  "bonds"  of  Paul  teach  us  that 
the  gospel  is  worth  living  for  and  dying 
for  (ver.  18;  Acts  18:  24). 


FIRST  EPISTLE  TO  THE  THESSALONIANS 


Thanksgivings,  commendations,  and 
prayers. 

1  PAUL  and  »  Silvanus  and  >>  Timotheus 
unto  the  church  of  the  Thessalonians 
which  is  in  God  the  Father  and  in  the 
Lord  Jesus  Christ :  '^  Grace  be  unto  you, 
and  peace,  from  God  our  Father,  and 
tlie  Lord  Jesus  Clirist. 


PAUL,  and  Silvanus,  and  Timothy, 
to  the  churcli  of  the  Thessalonians  in 
God  the  Father  and  the  Lord  Jesus 
Christ :  Grace  to  you,  aud  peace. 


a  Acts  17  :  4,  Silas;  1  Peter  5  :  12. 


c  Rom.  1:7:  Eph.  1  :  2. 


Title.  In  the  oldest  manuscripts 
the  title  is  simply,  To  (he  Thessaloni- 
ans 1.    The  fuller  address  is  in  ver.  1. 

CHAPTER  I. 

This  chapter  and  the  two  that  follow 
treat  of  personal  matters.  After  the 
introductory  address  and  greetings  of 
Paul  and  his  companions  (ver.  i)  they 
express  their  thanksgiving  to  God  for 
the  manner  in  which  the  Thessalonians 
had  received  the  gospel  (ver.  210), 

1.  Address  AND  SALUTATION. 

1.  Paul,  without  the  title  "  apostle  " ; 
so  al.so  in  2  Thessalonians  and  in  the 
Epistles  to  the  Philippians  and  Phile- 
mon. In  these  friendly  Epistles  there  was 
no  need  that  Paul  should  assert  hisapos- 
tleship.     Silvanus,  so  styled  by  Paul 

(2  Thess.  1:1:2  Cor.  1  :  19  :  1  Peter  5  :  12),  but 

Silas  by  Luke  in  the  Acts  (ifi  •  la,  etc.). 
The  one  name  appears  to  be  the  con- 
traction of  the  other.  Silas  was  a  Jew 
of  the  Jenisalem  church  (Acts  15  :  22, 27, 
^'^),  a  Ptoman  citizen  (Acts  16  :  37),  a  com- 
panion and  associate  preacher  of  the 
Apostle  Paul  in  his  second  mis.sionary 
journeys  (Acts  17  :  4,  10.  u:  18  : 5).    Tiui- 

OtheUS,    Timothy  (Acts  le  :  l-S:   see  note  on 

Phil.  1:1).  Paul  associates  Silas  and 
Timothy  with  him  here,  because  they 
labored  together  in  Thes.salonica  (Acts 
17:4;  18  : 5) ,  aiid  wd'c  preacliiug  the  gos- 
pel now  at  Corinth.  Timothy  is  named 
last,  since  he  was  a  youth  and  because 
Silas  was  an  older  associate  of  Paul. 


Timothy  at  most  Avas  only  a  beginner 
in  preaching  or  teaching,"  Unto  the 
church.  Paul  made  the  churches  and 
the  membership  prominent.  He  writes 
not  to  the  officials,  but  to  the  churches 
(Gal.  1 :  2),  the  Congregation  of  the  saints, 
including  pastors  and  deacons.  (See 
note  on  Phil.  1  :  1.)  Thcssalonians, 
mostly  Gentile  converts  (Acts  n  :  4). 
Thessalonica,  about  one  hundred  miles 
southwest  of  Philippi,  was  the  me- 
tropolis and  chief  commercial  city  of 
Macedonia,  (see  lutroductiou.)  In  God 
the  Father  and  (in,  omit)  the  Lord 
Jesus  Christ.  This  form  of  address 
connected  with  the  church  occurs  only 
in  First  and  Second  Thessalonians. 
The  church  is  in  fellowship  with  God  ; 
it  finds  its  ground  and  its  element  of 
being  in  him  as  the  Father  and  the 
Chri.?t  (Joii"  1"  :  21-23).  It  is  made  up 
of  a  spiritually  renewed  member- 
ship. Their  spiritual  union  with  God 
the  Father,  distinguished  them  from 
heathen  assemblies.  Their  union  with 
Christ  Jesus  marked  them  as  distinct 
from  Jewish  synagogues  or  other  Jew- 
ish assemblies.      (see  note,  p.  260.) 

Grace  be  unto  you  and  peace. 

This  sliortest  of  Paul's  salutations  oc- 
curs in  this  his  earliest  Epistle.  The 
words  that  follow,  from  God  our 
Father,  etc.,  are  not  found  in  the 
best  text.  They,  however,  occur  in  2 
Thess.  1  :  2.  The  Greek  (grace)  and 
the    Hebrew   (peace)   salutations    are 

here  united  (Phil.  l  :  2  :  see  note  on  Gal.  1:3). 

307 


308 


1.  THESSALONIANS 


[Cii.  1. 


2  ^We  give  thanks  to  God  always  for 
you  all,  making  mention  of  vou  m  our 

3  prayers;  '•remembering  without  ceas- 
ing fyour  work  of  faith,  Kand  labour 
of  love,  and  '■  patience  of  hope  in  our 
Lord  Jesus  Christ,  in  tlie  sight  of  God 

4  and  our  Father:    knowing,    brethren 

5  beloved,  'your  election  of  God.    For 


2  We  give  thanks  to  God  always  for 
you  all,  making  mention  of  you  in  our 

Sprayers;  remeu)bering  without  ceas- 
ing your  work  of  faith,  and  labor  of 
love,  and  patience  oi  hope  in  our  Lord 
Jesus    Christ,    befoie    God    and    our 

4  Father;  knowing,  brethren  beloved  by 

6  God,  your  election  ;  because  our  gospe"l 


d  Rom.  1 


•2  :  13. 


/2  Thess.  1  :  11. 

i  2  Thess.  2 


g  Hub.  6  : 
13. 


h  Rom.  8  :  25;  Gal.  6  :  9. 


The  sum  and  fullness  of  gospel  bless- 
ings are  in  these  two  words. 
2-10.  Thanksgiving  in  behalf 

OF  TlIF  THKSSALONIANS. 

2.  We  give  thanks  to  God  al- 
Avays  for  you  all.  Paul  usually  be- 
gins his  Kpistles  with  thanksgiving  to 

God.       (^^^•L'   uote  ou  Phil.    1:3.)        We,    Paul 

and    his  two    associate   workers.     See 

2  :  18  where  the  apostle  distinguishes 
himself   from   his   helpers.     See    also, 

3  : 5  and  5  :  27,  where  the  singular  num- 
ber occurs.  It  seems  evident  from  these 
passages  that  Paul  writes  or  dictates 
this  Kpistle,  but  associates  with  him- 
self Silas  and  Timothy  as  those  who 
are  one  with  him  in  spirit,  in  all  he 
has  to  say  or  do.  Notice  that  he  gives 
thixuksfor  f/oK  (til.  There  were  no  pro- 
fane or  wicked  persons  among  them. 
Making  mention,  mentally,  not  nec- 
essarily in  actual  spoken  words,  liter- 
ally, inakinq  a  remembrance  to  oiirsc/ves, 
of' you.  In,  or,  }ipo)i,  that  is,  at  tlie 
time  of,  our  prayers.  Upon  all  occa- 
sions of  their  prayers  the  Thessalo- 
nian  Ijrethren  came  to  their  minds  and 
were  thus  included  in  their  petitions. 

3.  The  reason  of  their  continual 
thanksgiving  in  behalf  of  the  Thessa- 
lonians.  Remembering  without 
ceasing,  nnceasi)>r//y  (Rom.  i  :  «)^  your 
work  of  faith,  an  active  living  faith 
such  as  James  requires  (James  2:  it,  is); 
and  labour,  foi/,  of  love,  toiling  for 
others,  Jesus  Christ  and  his  cause; 
and  patience  of  hope,  more  ex- 
actly, einlnrdHce  of  the  hope  of  our 
Lord  Jesus  Christ.  This  hope  is  a 
living  hope,  producing  steadfastness  and 
endurance  amid  trials  and  sufterings, 
Jt  is  the  hope  in  distinction  from  all 
other  hopes,  in  that  it  is  fixed  on  Christ 
as  its  object,  expecting  his  manifesta- 
tion. The  hope  of  our  Lord's  second 
coming  seems  especially  prominent  (ver. 
10;  2:19).  First  faith, 'which  rests  on 
the  past,  then  love,  which  acts  in  the 


present,  and  lastly  hope,  which  looks 
toward  the  future.  In  the  sight  of, 
before, God  and  our  father,  who  is 

also  our  Father  by  regeneration  anil 
adoption.  Or  it  may  mean,  })efore  our 
God  and  our  Father,  a  spiritual  rela- 
tionship existing  both  as  to  God  and 
Father,  Notice  Paul  groups  faith, 
love,  and  hope,  the  sum  of  Christian 
graces  and  the  producer  of  Christian 
activities.  (Comp.  i  coi-.  v)  -.  u.)  All  this 
amid  sutierings  in  the  presence  of  God, 
who  witnesses  and  approves,  and  as 
their  Father  watches  over  and  cares  for 
them.  Notice  also  that  hope  comes  in 
after  faith  and  love.  It  is  prominent 
here  and  throughout  the  Epistle,  (f'omi.. 

Col.  1  :  4.  5.  ) 

4.  The  ground  of  their  thanksgiv- 
ing is  summarized  in  one  short  sen- 
tence. Knowing,  feeling  assured  of, 
brethren  beloved,  your  election 
of  God,  rather,  beloved  of  God,  your 
election.  Paul  did  not  doubt  their  elec- 
tion. "Why  he  was  assured  of  it  is  told 
in  the  next  two  verses.  Paul  recog- 
nized their  spiritual  brotherhood  in 
Christ.  Beloved  of  Cod,  a  perfect  par- 
ticiple in  the  original,  a  love  existing 
in  the  past  and  realized  in  their  own 
experience  in  the  present.  Yottr  elec- 
tion, pointing  to  the  fact  that  they  had 
been  and  now  were  beloved  of' God, 
and  selected  from  the  mass  of  mankiml 
unto  salvation  to  be  his  people  and  to 
engage  in  his  service.  (See  a  Tiies.;  2  :  is.) 
The  noun  election  occurs  seven  times  in 
the  New  Testament  (Acts  9  :  15,  Rom.  9  :  11 ; 

11    :   5.  7.  28;    2    Peter   2  :  10).      The    doCtrillC 

of  election  is  assumed  in  this  passage. 
For  its  scriptural  representation  as  it  is 
related  to  individuals,  see  Fi>h.  1:4; 
comp.  Acts  9  :  15  ;  1  Peter  1:2;  Rom. 
11  :  5-7.  God's  foreknowledge  and 
man's  free  agency  in  their  relation  to 
election   are   recognized   in    Scripture. 

(See  Rom.  8  :  28-30,  notes,  aud  Practical  Re- 
marks. viT.  29.  30.  ) 


Ch.  1.] 


I.  THESSALONIANS 


309 


•^our  gospel  came  not  unto  you  in 
word  ouly,  but  also  in  power,  and  ^in 
tlie  Holy  Ghost,  ^and  in  much  assur- 
ance :  as  °  ye  know  what  manner  of 
men  we   were   among    you    for   your 

6  sake.  And  "ye  became  followers  of 
us,  p  and  of  the  Lord  ;  i  having  received 
the  word  in  much  affliction,  'with  joy 

7  of  the  Holy  Ghost :  so  that  ye  were  en- 
samples  to  all  that  believe   in  Mace- 


came  not  to  you  in  word  only,  but  also 
in  power,  and  in  the  Holy  Spirit,  and 
in  much  fullness ;  even  as  ye  know 
what  manner  of   men  we  became  to- 

6  ward  ycju,  for  your  sake.  And  ye  be- 
came i'mitators'of  us,  and  of  the' Lord, 
having  received  the  word  in  much  af- 
fliction, with   joy  of  the  Holy  Spirit; 

7  so  that  ye  became  an  examp"le  to  all 
that   believe    in   Macedonia   and    in 


ft  2  :  13 ;  Mark  16  :  20 ;  1  Cor.  2  :  4,  5  ;  4  :  20.        I  Heb.  2  :  4  ;  1  Peter  1  :  12. 
»i2:l-ll.        0  See  refs.  1  Cor.  4  :  16.       ^  Matt.  16  :  24;  John  8  :  12. 
r  John  14  :  16-18  ;  see  refs.  Acts  5  :  41. 


m  Col.  2:2;  Heb.  2 
9  2  :  14;  Acts  17  :  5. 


5.  The  election  of  the  Thessalonians 
was  known  to  Paul  from  his  success  iu 
preaching  the  gospel  among  them  (tiiis 
verse),  aiul  the  results  of  it  in  their  lives 
(ver.  6).  For,  Or,  becausc,  our  gospel, 
the  good  news  about  Jesus  Christ, 
which  we  preached,  called  in  2  :  2  "  the 

gospel    of    God."        (See  ou   2   Thess.  2  :  U. ) 

Come  not  unto  you  in  word  only, 

in  mere  human  utterances  and  logical 
force,  but  also  in  power,  in  the 
spiritual  energy  and  force  that  attends 
divine  truth,  and  in  the  Holy 
Ghost,  accompanied  by  the  Holy 
Spirit  who  was  consciously  present 
with  them,  resulting  in  the  conviction 
and  conversion  of  their  hearers.  Power 
is  associated  with  tlie  Holy  Spirit  in 
this  and  other  passages.  Paul's  preach- 
ing at  Corinth  was  "in  demonstration 
of  the  Spirit  and  of  power  "  (i  Cor.  2:4; 

comp.    Acts    1:8;    John    15    :    26).        And     iU 

much  assurance,  in  the  full  con- 
viction and  confidence  of  the  truth  of 
their  message.  (Comp.  Coi.  2:2.)  The 
Improved  version  translates  in  much 
fullness,  a  meaning  that  is  quite  suita- 
ble wherever  the  word  occurs  in  the 
New  Testament  (coi.  2:2;  Heb.  e  :  11 ; 
10  :  22).  The  gospel  came  filled  with 
blessings  and  in  its  full  effect  upon  the 
hearers.  This  meaning  has  much  to 
commend  it.  The  word  does  not  occur 
elsewhere,  except  iu  ecclesiastical 
writers. 

What  the  apostle  had  just  said  cor- 
resporuls  with  and  is  confirmed  by 
w^hat  the  Thessalonians  knew  of  him 
and  his  fellow-workers.  As  ye  know 
what  manner  of  men,  in  character 
and  behavior  as  preachers,  we  were, 
ive  became,  through  Divine  help, 
among  you,  or,  toicard  you,  accord- 
ing to  some  of  the  oldest  and  best  manu- 
scripts.   For  your  sake,  on  your  ac- 


count, out  of  love  and  for  your  salva- 
tion. Tlie  first  twelve  verses  of  the 
next  chapter  form  a  vivid  commentary 
on  this  verse. 

6.  And  ye,  on  your  part  (em- 
phatic), became  followers,  better, 
■imitators,  of  us,  in  your  reception  of 
the  word  and  in  your  example  to  others. 
And  of  the  Lord,  in  like  manner, 
who  as  a  son  receiveth  the  word  from 
the  Father  in  much  atHiction  and  with 

joy  (Heb.  12  :  2,3  ;  John  17  :  S  ;  15:20).  Hav- 
ing received,  m  (hat  ye  accepted,  the 
word,  a  welcome  and  willing  reception 
(see  on  2  :  13)  in   much  affliction,  as 

described  in  Acts  17  :  5-9.  Persecution 
continued  after  the  apostle  was  driven 
out  from  Thessalonica  (2:H;  3:3-5). 
So  also  it  was  given  the  Philippians  to 
suffer  in  behalf  of  Christ  (Phii.  i  :  29,  30, 
see  note).  With  joy  of  the  Holy 
Ghost,  proceeding  from  and  inspired 
by  him.  Paul  to  the  Corinthians  af- 
firms of  the  churches  of  Macedonia, 
"that  in  much  trial  of  affliction  was 
the  abundance  of  their  joy"  (2  Cor.  8  : 
2).     Note  Paul's  joy  in  tribulations  (2 

Cor.    6   :   10;    Rom.    5   :   3),    and    Christ's   jOy 

(John  12  :  23;  15  :  ii).  In  this  hearty  re- 
ception of  the  gospel,  with  its  trials  and 
its  joys,  1)y  the  Thessalonians,  the  apos- 
tle saw  an  additional  evidence  of  their 
election  (ver.  4). 

7.  As  a  result  the  Thessalonians,  who 
imitated  Paul  and  his  associate  workers, 
became  themselves  a  pattern  to  be  imi- 
tated by  others.  So  that  ye  were, 
rather,  ye  became,  ensamples,  the 
preferable  text  is  singular,  an  example, 
or,  pattern,  of  Christian  character  and 
activity.  As  a  whole  they  became  a 
pattern  ;  in  this  they  were  a  unit,  a  re- 
markable church.  To  all  that  be- 
lieve, to  the  whole  body  of  ])el levers, 
or  Christians.    Faith  in  Christ  is  an 


310 


I.  THESSALONIANS 


[Ch.  I. 


8  donia  and  Achaia.  For  from  you 
sounded  out  the  word  of  the  Lord  not 
only  in  Macedonia  and  Achaia,  but 
also  '  in  every  place  your  faith  to  God- 
ward  is  spread    abroad ;    so   that  we 

9  need  not  to  speak  any  thing.  For  they 
themselves  show  of  us  "  what  manner 
of  entering  iu  we  had  unto  you,  »and 
how  ye  turued  to  God  from  idols  to 

t  Rora.  1  :  8 ;  2  Thess.  1:4.  u'2 


8  Achaia.  For  from  you  has  sounded 
forth  the  word  of  the  Lord,  not  only 
in  Macedonia  and  Achaia,  but  in  every 

f)lace  your  faith  toward  God  has  gone 
orth ;    so   that  we  have    no  need  to 

9  speak  anything.  For  they  themselves 
report  concerning  us,  what  manner  of 
entrance  we  had  to  you,  and  how  ye 
turued  to  God  from  idols,  to  serve  a 

1,  13.  X  Mai.  1  :  11  ;  Gal.  4  :  8. 


essential  diaracteristie  of  a  Christian. 
In  Macedonia  and  in  Achaia,  the 

two  Roman  provinces  in  which  nearly 
the  whole  of  Greece  had  l>een  divided. 
The  principal  churches  at  this  time 
outside  of  Thcssalonica  were  at  Phil- 
ippi  and  Berea  in  Macedonia,  and  at 
Corinth  and  Athens  in  Achaia.  Paul 
was  now  at  Corinth  and  had  been  at 
Athens  (^  :  i)  ;  Timothy  and  Silas  had 
traversed  Macedonia  (3  6;  Acts  n  :  5), 
So  they  knew  what  influence  the  church 
at  Thcssalonica  was  having  upon  the 
churches  and  Christians  generally  iu 
these  provinces. 

8.  This  verse  gives  the  proof  of  the 
faithful  and  earnest  manner  in  which 
the  Thessalonians  received  the  gospel 
as  described  in  ver.  6  and  7.  For,  in 
confirmation  of  wliat  has  just  Ijeen  said, 
from  you  sounded  out,  rather,  has 
sounded  forth.  Tlie  English  word,  ec/<o, 
is  derived  from  tiie  verb  in  the  original. 
The  word  of  the  Lord,  the  revealed 
will  of  God,  tlie  gospel  of  Christ,  has 
sounded  forth,  as  of  a  trumpet,  echoing 
the  report  thereof,  not  only  in  Ma- 
cedonia    and     Achaia    (see  note,  last 

verse),  but  also  iu  cvcry  place,  or, 

everyuhere,  in  general,  popular  lan- 
guage, your  faith  to  (iod-ward  is 
spread  abroad,  literally,  has  (/one 
forth,  keeping  up  the  figure  with  which 
"this  sentence  began.  Perhaps  the  apos- 
tle had  in  mind  Ps.  lit  :  4,  which  he 
quotes  in  Ptoin.  1(t  :  18,  "Their  sound 
went  out  into  all  the  earth,  and  their 
words  to  the  end  of  the  world."  From 
the  important  geographical  and  com- 
mercial position  of  Thessalonica  the 
news  could  easily  be  carried  in  every 
direction,  far  and  near.  Paul  was  now 
at  Corinth,  a  great  world-center  of  com- 
merce and  trade,  and  he  was  iu  a  posi- 
tion to  hear  from  all  parts  of  the  Ro- 
man I'mpire.  So  that  we  need  not, 
literally,  have  vo  need,  a  phrase  u.scd 
by  Paul  only  in  this  Epistle  (♦    9 ;  si), 


to  speak  any  thing,  concerning  the 
circumstances  of  your  conversion  and 
your  faith  toward  God.  That  there  was 
no  need  is  further  shown  in  the  next 
verse. 

9.  The  way  in  which  the  Thessalo- 
nians  became    examples,   etc.     There 
has  indeed  been  no  need  that  we  should 
say  anything,  For  they  themselves, 
the  people  in  Macedonia  and  Achaia 
and    in   every  place,   throughout    the 
household  of  faith,  show  of  us,  report 
concerning  us  (Paul,  Silas,  and  Timo- 
thy), what  manner  of  entering  in, 
of  access,  we  had  unto  you  in  preach- 
ing the  gospel.     Instead  of  waiting  to 
receive    the    news  from   us   we  found 
I  them  spreading  the  report  of  you  al- 
I  ready.   Thus  Aquila  and  Priscilla,  who 
I  had  lately  come  from  Rome  to  Corinth 
(Acts  18  : 2) J  ruay  have  heard  the  news 
!  at  Rome  and  elsewhere,  and  reported  it 
to  Paul. 

So  much  concerning  Paul  and   his 

associates.     And  now  concerning  the 

Thessalonians,     their    "faith    toward 

God"   (ver.  8).    How  ye  turned  to 

God,  how  ye  were  converted.    The  foct 

of   their  conversion   is  assumed  ;    the 

manner  is  descril)ed.     From    idols. 

j  The  Thessalonian  converts  were  mostly 

Gentile, — some  Jews,  ])ut  many  "  de- 

I  vout  Greeks"  (Act.s  n  :  4),  -who had  been 

:  more  or  less  inclined  to  idolatry  (2  :  14), 

I  or  who   had   been    idolaters;    and   be- 

I  sides  these,  converts  from  heathenism. 

Literally,  from   the  idols,   or,   as    the 

word  means,  the  images,  phantoms,  and 

according  to  a  Hebrew  conception,  the 

vanities,  the  nothings  (i^a.  44  :  9,  lO;  1  cor. 

|8  :  4).     It   is  implied   that  these  false 

I  gods  were  the  ones  they  had  o\\i.'K^  served , 

\  been   bondmen  to,  under  the  al)Solute 

control   of.     To   serve   the    living, 

or,  more  exactly,  a  living,  and  true 

God,  a  God  living  and  true, — an  em- 

1  phatic  contrast  of  a  living,  true,  genu- 

I  ine,  and  real  God  to  the  dead  and  false 


Ch.  I.] 


I.  THESSALONIANS 


311 


10  serve  the  living  and  true  God  ;  and  Jto 
wait  for  his  Sou  from  heaven,  ^  whom 
he  raised  from  the  dead,  even  Jesus, 
which  delivered  us  ^  from  the  wrath  to 
come. 


10  living  and  true  God,  and  to  wait  for 
his  Son  from  heaven,  whom  he  raised 
from  the  dead,  Jesus,  who  delivers  us 
from  the  coming  wrath. 


2/  4  :  16,  17  ;  Acts  1  :  11  ;  3  :  21  ;  Phil.  3  :  20. 


z  Acts  2  :  24. 


a  See  refs.  Luke  3  :  7. 


gods,  which  indeed  are  not  God  (Joim 

17  :  3  ;  1  John  5  :  20  ;  Isa.  45  :  5,  16,  18-22  ;  see 
on  Gal.  4:8). 

10.  In  the  preceding  verse  Paul 
speaks  of  the  conversion  of  the  Thessa- 
lonians,  in  the  language  of  the  Hebrew 
faith,  to  the  service  of  the  one  true 
God.  In  this  verse  he  makes  promi- 
nent the  Christian  idea  of  Jesus,  the 
risen  Christ,  the  Saviour  whose  return 
is  to  be  looked  for.  The  Thessalonians 
turned,  or  were  converted,  to  God  to 
serve  .  .  .  and  to  wait,  implying  pa- 
tience, trust,  hope,  and  expectation, 
for  his  Sou  from  heaven,  whither 
he  had  ascended  (Acts  i  :  9-11),  We 
catch  a  glimpse  of  Paul's  teaching  at 

TheSSalonica    (Acts    17   :  2,    3;   see   also   5  :  9, 

10;  2:15).  This  word  wait  for  occurs 
only  here  in  the  New  Testament.  The 
return  of  Christ,  who  is  living  in 
heaven,  was  prominent  in  Paul's  teach- 
ings and  in  the  minds  of  his  readers 

(Phil.    3  :  20  ;    1  Cor    1:7;    couip.    especially    John 

14  :  1-3).  It  is  the  leading  thought  in 
this  verse.  That  the  Thessalonians 
thought  the  advent  was  near  seems  evi- 
dent. It  appears  to  have  been  Paul's 
expectation  also,  but  with  certain  con- 
ditions.     (See  2  Thess.  2  :  1-5.) 

Whom  he  raised  from  the  dead, 

— the  proof  that  Jesus  is  the  Sou  of 
God  (Rom.  1:4),  the  Saviour  of  men, 
both  Lord  and   Christ   (Acts  2  :  33,  36: 

5  :  31)^  of  his  judgeship  (Acts  17  :  31),  and 

of  his  whole  gospel  message  (1  Oor.  15 
3, 4, 13, 14).    Jesus,  which  delivered 

us,  rather,  loho  delivers,  tlie  one  deliv- 
ering us,  doing  a  present  and  continu- 
ing work.  The  deliverance  is  in  prog- 
ress, but  not  yet  fully  accomplished. 

(See    Rom.  5  :  9,  10.)      TllUS    JcSUS,    the    OnC 

known  in  the  flesh,  who  died  and  lay 
in  the  grave,  who  was  raised  from  the 
dead,  and  now  is  in  heaven,  but  soon 
to  return,  is  the  Deliverer  (Rev.  i  :  is: 

Rom.     7    :    24,    25;     Heb.    9    :    28),     frOm    the 

wrath  to  come,//-o//i  the  anger  tJiat 
is  coming,  the  punishment  that  is  com- 
ing upon  sin  and  the  finally  impeni- 
tent ( Eph.  5:6;  Col.  3:6).  On  tvrath  and 
anger,  see  note  on  Eph.  4  :  31.    "The 


Divine  justice  is  never  for  a  moment 
weary  or  asleep  ;  but,  at  however  slow 
a  pace,  and  by  whatever  secret  and 
circuitous  paths,  continually  advances, 
nearer  and  still  nearer  its  object" 
(J.  LiLLiE,  "  Bible  Union  Preliminary 
Hevision  of  Thessalonians"  ). 

In  these  last  two  verses  we  catch  a 
glimpse  of  two  objects  the  apostle  had 
in  view  in  writing  this  Epistle  :  (1)  That 
the  Thessalonians  should  flee  from  idol- 
atry and  its  pollutions;  (2)  that  in  the 
service  of  God  they  should  patiently 
wait  for  the  return  of  the  risen  Christ 
who  would  bring  them  final  deliver- 
ance. 

Practical  Remarks. 

1.  A  true  church  is  not  one  merely  in 
form,  but  one  whose  members  are  in 
spiritual  union  with  Christ,  and  thus 
children  of  God  the  Father  (ver.  1 ;  Phil. 
1  :  1;  1  John  5:  20). 

2.  Prayer  should  be  exercised  in  a  spirit 
of  thankfulness.  We  can  always  find 
reason  for  thanksgiving  to  God  (ver.  2; 
Col.  2:7;  4:2). 

3.  The  three  Graces,  Faith,  Hope,  and 
Love,  are  essential  to  a  Christian  life  and 
its  activities.  Let  us  see  to  it  that  we 
have  an  actual  faith,  a  laboring  love,  and 
a  patient  hope  (ver.  3  ;  James  2  :  14-17 ;  1 
Cor.  13  :  4-8 ;  Rom.  8  :  24,  25). 

4.  It  is  possible  for  us  and  for  others  to 
know  our  election  to  salvation  by  the  in- 
ward power  of  the  Spirit  and  the  fruit  of 
Christian  living  (ver.  4,  5  ;  Matt.  7  :  16-19; 
Rom.  8  ;  29  ;  Eph.  1  :  4,  5,  11). 

5.  The  piety  of  the  individual  Christian 
is  generally  determined  by  the  manner 
in  Avhich  the  gospel  is  first  received  by 
him  and  the  Christian  life  begun  (ver.  5  ; 
1  Cor.  2  :  4,  5;  Heb.  6  :  11,  12;  Ezek.  33  : 
32). 

6.  Much  affliction— trials,  crosses,  or 
persecution— and  joy  in  the  Holy  Spirit 
are  criteria  of  the  Christian  life  (ver.  6; 
Rom.  3  :3-5;  2  Tim.  3  :  12). 

7.  So  follow  Christ  as  to  be  an  example 
to  all  believers  (ver.  6,  7 ;  1  Tim.  4  :  12). 


312 


I.  THESSALONIANS 


[Ch.  II. 


Paul's  ministi-y  and  the  gospel's  reception  at 
Thessalonica. 

2  FOR  •'yourselves,  brethren,  know 
our  entrance  in  unto  you,  that  it  was 

2  not  in  vain.  But  even  after  that  we 
hud  sulTered  before,  and  were  shame- 
fully entreated,  as  ye  know,  at  "=Phil- 
ippi,   we  were  bold    in   our  (iod  ^to 


a  FOR  yourselves,  brethren,  know  our 
entrance  to  you,  that  it  has  not  become 

2  vain.  But  after  we  suffered  before 
and  were  shamefully  treated,  as  ye 
know,  in  Philippi,  we  were  bold  in  our 


b  I 


c  Acts  16  :  22-24. 


d  Acts  17  :  2-9. 


8.  All  churches,  especially  those  in 
cities  and  centers  of  population,  should 
send  their  induence  abroad  through  their 
faith  in  God  and  their  evangelical  and 
mis.sionary  efforts  (ver.  8;  Phil.  2  :  15, 16). 

9.  True  conversion  is  a  real,  radical 
change  from  the  service  of  sin  to  the 
service  of  God,  and  carries  along  with  it 
its  own  evidence  (ver.  9;  Rom.  6  :  17,  18, 
22). 

10.  It  becomes  the  Christian  to  wait  and 
patiently  hope  for  the  Lord's  return  from 
heaven.  Whether  he  calls  us  by  death  or 
returns  personally  while  we  still  live,  we 
should  be  watchful  and  ready.  Our  faith 
and  joy  in  him  should  be  abiding,  since 
he  "  bore  our  sins  in  his  own  body  on  the 
tree,"  and  so  "delivers  us  from  the  coming 
wrath  "  (ver.  10  ;  Rev.  22  :  20  ;  1  Peter  2  : 
24). 

CHAPTER  II. 

Paul  continues  to  associate  Silas  and 
Timothy  with  himself.  He  reminds 
the  Thes.salonians  of  the  nature  of  their 
ministry  and  their  conduct  when  they 
first  came  amonj;  them  (ver.  1-12)^  and 
expresses  thankfulness  for  their  sincere 
and  hearty  reception  of  the  gospel,  and 
their  constancy  amid  persecution  (vir. 
i:»-i«) ;  and  tells  them  how  earnestly 
himself  and  Timothy  had  longed  to 
visit  them  (vor.  17-20). 

1-12.  Pai'l's  ministry  and  con- 
DlTT  AT  Thkssalonica.  Correspond- 
ing witli  1  : .') ;  comp.  1  :  9.  Their  min- 
istry was  l)old  and  efiVctual  (mt.  1, 2), 
with  no  impurity  of  purpose  or  method, 
not  as  men-pleasers  (ver.  .•?.  4),  nor  with 
personal  aml)ition  (ver.  5,  6),  but  with 
gentleness  and  love  (ver.  7, 8)  and  self- 
denying  ]al)()r  (v«r.  9)  accompanied  with 
holy  and  blameless  conduct  (ver.  10)^ 
and  fidelity  like  a  father  (ver.  11)  ex- 
horting them  to  walk  worthy  of  God 
(ver.  12).  It  is  possi})le  that  tlie  apostle 
may  have  had  in  view  certain  accusa- 


]  tions  of  the  Jews  at  Thessalonica  and 
I  Berea  (Acts  17  .-  5,  13),  in  thus  character- 
j  izing  his  ministry.  If  so,  then  this 
paragraph  would  be  of  the  nature  of  a 
I  defense. 

!  1.  The  apostle  appeals  to  the  Thessa- 
lonians  themselves,  in  proof  of  the  fact 
[  that  their  ministry  among  them  was 
1  successful.  For  takes  us  back  to  1  :  9 
(where  the  same  word,  entering  in,  or, 
entrance,  occurs),  in  order  to  develop 
the  thought  expressed  in  1:5.  The 
manner  of  our  first  preaching  the  gos- 
pel among  you  is  favoral)ly  reported 
not  by  others  alone.  For  ye  your- 
selves, brethren,  know  our  en- 
trance in  unto  you,  that  it  was 
not  in  vain,  rather,  that  it  has  not 
been  vain,  it  has  not  proved  empty  of 
great  and  bles.sed  results.  You  your- 
selves know  that  our  ministry  among 
you  has  been  eminently  successful  and 
attended  with  permanent  fruit  (ver.  13, 
H),     Compare      in   vain"    (3:5;  1  Cor. 

15  :  10;    Phil.  2  :  16), 

2.  Their  courage  and  confidence  in 
preaching  the  gospel  to  them.  But 
even  after  that,  etc.  Omit  even, 
according  to  tlie  best  text.  ^lore  ex- 
actly, But  having  suffered  before 
and  having  been  oxtrageons/y  treated, 
as  ye  know,  7«  Philippi.  They  had 
come  to  Thessalonica  wounded  and  suf- 
fering from  the  stripes  they  had  re- 
ceived (Acts  16:22,  23,  40).  Their  treat- 
ment had  been  unlawful  and  in.solent. 
The  magistrates  in  scourging  them,  be- 
ing Romans,  committed  a  criminal  of- 
fense (Acts  16 :  37-39).  But  notwithstand- 
ing the  injury  and  violence  they  had 

j  suffered    they    were   nothing   daunted. 

[  We  were  bold,  courageous,  outspo- 
ken, confident,  in  our  (•od,  the  only 
sure  ground  of  reliance.  And  well  they 
might  be,  for  in  the  .jail  at  Philippi, 
Paul  and   Silas  had   been  enabled   to 

I  sing  praises  to  God  at  midnight,  while 

i  their  feet  were  fast  in  the  stocks  (acu 


Ch.  II.] 


I.  THESSALONIANS. 


313 


speak   unto   j^ou   the   gospel   of  God 

3  with  much  contention.  « For  our  ex- 
hortation ivas  not  of  deceit,  nor  of  un- 

4  cleanness,  nor  in  guile:  but  as  we 
were  allowed  of  God  f  to  be  put  in  trust 
with  the  gospel,  even  so  we  speak ; 
snot  as  pleasing  men,  but  God,  ^  which 

5  trieth  our  hearts.    For  '  neither  at  any 


God  to  speak  to  you  the  gospel  of  God 

3  in  much  conflict.  For  our  exhortation 
is  not  of  error,  nor   of   uncleanness, 

4  nor  in  guile ;  but  even  as  we  have 
been  approved  by  God  to  be  intrusted 
with  the  gospel,  so  we  speak ;  not  as 
pleasing  men,  but  God,  who  proves  our 

5  hearts.    For  neither  at  any  time  used 


:  2  Cor.  2  .  17  ;  4:2;  2  Peter  1  :  16, 
A  Jer.  17 


/I  Cor.  9  :  17  ;  1  Tim.  1  :  11,  12 ,  Titus  1  :  3. 
10.  i  Ver.  3  ;  Acts  20  :  33. 


g  Gal.  1  :  10. 


16:25).  And  God  had  turned  their  j 
shame  into  honor  (Acts  i6  :  39).  God  in 
the  earthquake  and  in  tlieir  deliver- 
ance had  shown  himself  to  be  theb- 
God.  And  so  with  the  consciousness 
of  God's  presence  and  Spirit  they  were 
courageous,  confident,  and  fearless,  to 
speak  .  .  .  the  gospel  of  God,  the 
message  of  good  news  which  God  had 
entrusted  to  them  and  put  into  their 
mouths.  Well  might  they  be  "  bold  in 
God."  And  this  they  did  with  much 
contention,  amid  much  conflict,  much 
outward  vexations  and  dangers.  The 
Jews  so  opposed  and  persecuted  them 
that  it  became  necessary  for  them  to 
depart  by  night  to  Berea  (Acts  n  :  5-10). 

3.  The  reason  of  their  boldness  and 
confidence  is  found  in  the  character  of 
their  ministry.  For  our  exhorta- 
tion, our  words  of  admonition,  in- 
struction, and  encouragement  Com- 
pare"  word  of  exhortation  "  (Acts  13 :  15),  I 

Teaching  "  was  addressed  more  to  the  | 
understanding;    "exhortation"    morel 
to  the  feelings.     Was  not,  better,   is 
not,  referring  to  the  ordinary  preaching  [ 
of  their  ministry.     Of  deceit,  from  \ 
error.    Their  preaching  was  not  o'lU  of  1 
error,  not  from  a  delusion  (2  Thess.  2 :  11)^  | 
but  it  was  the  product  of  truth.    Com-  [ 
pare  "  word  of  the  truth  "  (Coi.  i :  5).  Nor  i 
ofuncleanness,  )ior  out  of  impurity,  ! 
referring  here  to  moral  uncleanness  of  j 
the  spirit,  impure  and  sordid  motives, 
such  as  covetousness,  selfishness,  and 
the  fruits  of  the  carnal  mind  (2  Cor.  7 : 1 ; 
1  Tim.  6  :  5).     Nor  iu  guile,  in  the  use 
of  deceit,   craft,  fraud,  and  tricks  to 
win  our  way  and  gain  the  purpose  of; 
our  preaching.     ' '  Not  walking  in  craft- 
iness, nor  handling  the  word  of  God 
deceitfully"    (2  Cor.  4  :  2).     Certain  op- 
posers  of  Paul  at  Corinth  charged  him 
with  craftiness   (2   Cor.  12  :  le).     Doubt- 
less   the    same    charge    w^as    brought 
against  him  elsewhere.     "To  sum  up 
the   verse :   Our  doctrine  is  true,   our 


motives  pure,  and  our  conduct  straight- 
forward" (G.  G.  FiXDLAY).  This 
verse  treats  Paul's  ministry  negatively 
as  to  its  truthfulness,  its  motives,  and 
its  methods. 

4.  But,  more  positively,  as  we 
were  allowed,  rather,  as  we  have 
been  approved,  of  God.  The  verb 
means  to  test  (last  clause  of  this  verse), 
and  then  to  approve  as  the  result  of  the 
testing.  On  the  divine  side  Paul  had 
been  chosen  from  his  conversion  for  his 
ministry  among  the  Gentiles  (Acts  9  :  15)^ 
but  from  the  human  side  he  had  been 
tried  and  proved,  accounted  faithful  to 
be  put  into  the  ministry  (1  Tim.  1  :  12). 
To  be  put  in  trust  with,  or,  to  be 
entrusted  ^oith,  the  gospel,  as  stew- 
ards of  the  mysteries  of  God  (1  Cor.  4  :  1) 
and  ambassadors  on  behalf  of  Christ  (2 
Cor.  5  :  20).  So  we  speak,  as  becometh 
pjersons  under  such  a  solemn  respon- 
sibility. "  He  that  hath  my  word  let 
him  speak  my  word  faithfully"  (Jer. 
23 :  28).  Not  as  pleasiug,  or,  seeking 
to  please,  men,  but  God.  This  was 
customary  with  the  apostle.  "  If  I 
were  still  pleasing  men  I  should  not  be 
Christ's  servant"  (Gai.  1  :  10).  Him  who 
trieth^or, proves,  o\it\ie?iYt^, searches 
our  thoughts,  feelings,  and  motives,  to 
see  if  any  evil  thing  is  within  us  (ps. 
139  :  1,  23,  24).  Qod  is  dcscribcd  in  the 
Old  Testament  as  the  one  who  tries  the 
heart  (Jer.  11  :  20).  With  this  sense  of 
being  under  the  searching  eye  of  God, 
Paul  and  his  companions  could  not  be 
men-pleasers  and  unfaithful  to  the  trust 
that  God  had  committed  to  them.  In 
their  ministry  they  exhibited  sincerity 
of  heart  and  loyalty  to  God.  Acting 
upon  such  principles  they  had  been 
bold  and  confident  in  preaching  the 
gospel  at  Thessalonica  (ver.  2). 

5.  These  principles  in  the  conduct 
of  their  ministry  are  applied  nega- 
tively in  this  and  the  next  verse.  Such 
was  our  ministry  among  you.      For 


314 


X.  THESSALONIANS 


[Ch.  II. 


time  used  we  flattering  words,  as  ye 
know,  nor  a  cloak  of  covetousness ; 
I'God  is  witness:  'nor  of  men  sought 
we  glory,  neither  of  you,  nor  yet 
of  others,  "  when  we  might  have 
been  burdensome,  "as  the  apostles  of 
Clirist:  but  "we  were  gentle  among 
you.  Even  as  a  nurse  cherisheth  her 
children  ;  so  being  affectionately  de- 
sirous of  you,  we  were  willing  to  have 
imparted" unto  you,  not  the  gospel  of 


we  flattering  words,  as  ye  know,  nor  a 
cloak  for   covetousness ;    God   is  wit- 

6  uess ;  nor  from  men  sought  we  glory, 
neitl>er  from  you,  nor  from  others, 
though    able    to   claim    authority,   as 

7  Christ's  apostles.  But  we  became* gen- 
tle in  the  midst  of  you,   as  a  nurse 

8  cherislies  her  own  ciiildren  ;  so,  being 
affectionately  desirous  of  you,  we  were 
well  pleased  to  impart  to  you,  not  only 
the  gospel  of  God,  but  also  our  own 


k  Rom.  1  :  9. 


i  John  5  :  41,  44;  12  :  43. 
n\  Cor.  9  :  1,  2,  4-11. 


See  refs.  1  Cor.  9  :  4,  6,  12-18 ;  2  Cor.  12  :  14 ,  PMlem.  8.  9. 
0  1  Cor.  2  :  3 ;  9  .  22 ;  2  Tim.  2  .  24. 


neither  at  any  time  used  we  flat- 
tering words,  OY^  flattering  discourse, 
we  were  frank  and  truthful  and  did  not 
seek  to  be  men-pleasers,  as  ye  know. 
Nor  a  cloak,  any  pretext  for,  covet- 
ousness, with  selfish  and  mercenary 
motives.  This  corresponds  with  "  un- 
cleanness,"  the  impure  motives  of  ver. 

3.       (Comp.    Acts    16  :  16;      Phil.  1  :  17. )       God 

is  witness,  who  tries  our  hearts 
(ver.  4).  Notice  that  in  regard  to  flat- 
tery the  apostle  appeals  to  the  Thessa- 
lonians,  but  as  to  covetousness  he  ap- 
peals to  the  omniscient  God,  who  alone 
could  know  of  any  selfi.sh  desire  of  a 

covetous  spirit.      (See  notes  ou  Kph.  5  :  3  aud 

Col.  3:5.)  The  outward  act  of  the  lips 
was  known  to  them,  but  the  inward 
motions  of  the  heart  only  to  God.  (Comp. 

Ps.   12  :  2.) 

6.  Tliey  did  not  seek  to  gratify  their 
ambition.  Nor  of  men  sought  we 
glory,  neither  of  you,  nor  yet  of 
others.  In  this  he  was  truly  Christ- 
like (John  .5 :  41.  44).  Whcu  we  might 
have  been  burdensome,  literally, 
of  iveiglit,  a  douhtful  expression,  refer- 
ring either  to  their  right  to  be  sup- 
ported by  the  churches,  or  to  exercise 
authority — mhen  we  might  have  claimed 
authority,  as  the  apostles  of  Christ. 
Tiie  former  meaning  is  in  liarmony  with 
ver.  9  ;  but  the  latter  sense  agrees  better 
with  the  immediate  context,  and  is  pre- 
ferred by  the  majority  of  scholars. 
Apostles,  meaning  envoys,  messengers, 
or  missionaries,  is  here  used  in  the 
wider  sense  of  the  word,  so  as  to  in- 
clude Silas  and  Timothy.  (See  note  ou 
Gal.  1:1.)  There  had  been  no  special 
demand  for  using  their  apostolic  au- 
tliority  among  the  Thessalonians.  They 
had  laliored  simply  as  the  missionaries 
of  .Jesus  Christ. 

7.  Positively    their    labors    among 


them  had  been  unselfish  and  all  to- 
gether of  love.  But,  so  far  from  Joeing 
selfish,  ambitious,  and  authoritative  in 
preaching  and  conduct,  we  were 
gentle  among  you,  rve  became  gentle 
in  the  midst  of  yon,  as  a  teacher  sur- 
rounded by  his  pupils  or  a  mother  by 
her  children.  Instead  of  gentle,  West- 
cott  and  Hort  adopt  the  reading  babes, 
which  is  best  sustained  by  external  evi- 
dence. We  became  as  babes,  childlike, 
among  you.  But  internal  evidence  is 
i  rather  against  it.  It  seems  very  im- 
j  probable  that  Paul  should  have  re- 
I  ferred  to  hiin.self  under  the  two  very 
j  diti'erent  figures  of  the  babe  and  a  nurs- 
ing mother  in  two  successive  clauses. 
The  difference  in  the  original  between 
the  two  words  is  in  a  single  letter;  and 
the  change  from  the  one  word  to  the 
other  can  be  very  well  accounted  for. 
There  is  also  much  ancient  authority  for 
the  common  reading  gentle;  and  it  is 
preferred  by  Teschendorf,  Alford,  and 
many  others.  The  contrast  which  the 
apostle  here  makes  is  not  merelj^  with 
flattery  and  selfishness,  but  with  seek- 
ing glory  and  claiming  authority. 

As  a  nurse,  a  nnrsiiig  mother,  cher- 
isheth her  children,  as  she  would 
foster  with  tender  love  and  care  her 
own  children.  Compare  M'ith  this  verse 
2  Tim.  2  :  24:  "A  servant  of  the  Lord 
must  not  strive,  but  be  gentle  toward 
all."  Also  Matt.  2.3:37:  "Asa  hen 
gathereth  her  chickens  under  her 
wings."  Compare  also  Paul's  own  lan- 
guage in  Gal.  4  :  19. 

8.  The  thought  of  the  preceding 
verse  is  expanded  in  tliis.  Having  be- 
come gentle  as  a  fostering  mother  in 
watchful,  careful  care  and  love,  so  be- 
ing attectionately  desirous  of 
you,  while  thus  yearning  lovingly  to- 
ward you,  we  were  willing,  or,  "/<W/ 


Ch.  II.] 


I.  THESSALONIANS 


315 


God  ouly,  but  also  Pour  own  souls,  be- 
9  cause  ye  were  dear  unto  us.  For  ye 
remember,  brethren,  our  labour  and 
travail ;  for  i  labouring  night  and  day, 
r  because  we  would  not  be  chargeable 
unto  any  of  you,  we  preached  unto  you 

10  the  gospel  of  God.  ^  Ye  are  witnesses, 
and  God  also,  'how  holily  and  justly 
and    unblameably    we    behaved   our- 

11  selves  among  you  that  believe:  as  ye 


souls,  because  ye  became  dear  to  us. 
9  For  ye  remember,  brethren,  our  labor 
and  toil ;   working  night  and  day,  in 
order  not    to  burden  any  of  you,  we 
preached   to  you  the  gospel  of   God. 
10  Ye  are  witnesses,  and  God,  how  holily 
and  righteously  and    blamelessly   we 
behaved  ourselves  toward  you  that  be- 
ll lieve ;  as  ye  know  how  Ave  dealt  with 


p  See  refs.  2  Cor.  12  :  15. 


q  See  refs.  Acts  20  :  34 ;  2  Cor.  11  :  9.         r  2  Cor.  12  :  13,  14.         s  1 
t  Acts  24  :  16 :  2  Cor.  7:2;  2  Thess.  3  :  7. 


pleased,  to  impart  to  you,  not  the  gos- 
ple  of  God  only,  but  also  our  OAvn 
souls,  our  lives,  our  very  selves,  our 
all — all  things  pertaining  to  us.     Notice 
that  they  were  not  merely  ivilling,  but 
that  they  were  actually  toell  pleased  to 
sacrifice    themselves    for   the    Thessa- 
lonians.     Compare  Phil.  3:17:  "  But 
even  if  I  am  poured  out  on  the  sacri- 
fice and  ministry  of  your  faitli,  I  joy,  ! 
and  rejoice  with  you  all."    Where  in  i 
human  society  can  we  find  affection  to  j 
be  compared  with  this  Christian  love? 

(Comp.    also    2    Cor.    12  ;   U,    15.)       And    wliy  ? 

Because  ye  were  dear,  became 
dear,  beloved,  unto  us.  As  they  be- 
came God's  children,  beloved  of  God  in 
Christ,  they  became  inexpressibly  dear 
to  Paul  and  his  associates. 

9.  Paul  reminds  the  Thessalonians 
of  the  self-sacrificing  love  in  preaching 
the  gospel  to  them.  For,  in  confirma- 
tion of  what  Ave  haA'e  just  stated,  ye 
remember,  brethren,  our  tabour 
and  travail,  our  hard  labor  and 
Avearisome  toil.  The  reference  is  to 
manual  labor,  and  the  tAvo  words  are 
used  to  indicate  the  intensity  and  toil- 
someness  of  the  apostle's  Avork  (2  Cor. 

11    :  27  ;     2  Thess.  3:8).        Paul   AVaS   R   tCnt- 

maker  by  trade,  and  by  hard  labor 
earned  his  subsistence.  (See  Acts  is  :  3, 
uote.)  Doubtless  here,  in  the  commer- 
cial city  of  Thessalonica,  he  found  much 
to  do.  Omit  For.  Labouring,  or, 
working,  night  and  day,  the  Jcavs 
usually  beginning  their  day  Avith  the 
evening.  His  industry  Avas  unceasing, 
Avorking  by  night  as  Avell  as  by  day, 
teaching,  reasoning,  and  preaching  in 
the  synagogue  on  the  Sabbath  and  at 
other  times  and  places  as  he  had  oppor- 
tunity. Most  of  his  converts  Avere 
doubtless  poor.  Yet  Jason  had  his 
house,  in  which  the  apostle  lodged  (Acts 
17  :  5-9),  and  there  Avere  "the  first 
women  not  a  fcAV  "  among  his  converts. 


But  he  preferred  to  Avork  incessantly, 
because,  rather,  in  order  not  to,  be 
chargeable,  to  burden  any  of  you. 
He  Avould  show  his  unselfish  and  dis- 
interested loA^e.  None  could  charge 
him  with  mercenary  motiA'es,  or  Avith 
preaching  the  gospel  for  gain.  See 
how  he  explains  and  defends  his  con- 
duct, in  this  particular,  in  1  Cor.  9  :  16- 
18;  2  Cor.  11  :  9-12.  Under  such  con- 
A'ietions  we  preached,  we  heralded, 
at  our  entrance  among  you.  the  gospel 
of  God.  (seoou  ver.  2."^)  Tliis  great  gift 
Paul  in  his  ministry  had  gratuitously 
bestowed  upon  them.  This  ministry 
had  been  purelj'  a  labor  of  loA^e. 

10.  The  apostle  passes  from  his  par- 
ticular personal  sacrifices  in  preaching 
the  gospel  at  Thessalonica  to  a  general 
surA^ey  of  his  ministry  there.  He  ap- 
peals to  them,  Ye  are*  witnesses,  as 
to  his  own  external  acts,  and  to  God, 
who  knew  his  inner  as  Avell  as  his  outer 
life.  Both  are  more  closely  combined 
here  than  in  A'er.  5,  Avhere  the  two  are 
appealed  to  separately.  How  holily, 
or ,  piously,  not  the  usual  word  for  holy, 
referring  here  to  his  pious  disposition 
and  conduct  toward  God.  Justly, 
righteously,  Avith  more  reference  to  just 
or  righteous  conduct  toward  his  felloAA- 
men.  Unblameably,  as  to  blame- 
less conduct  before  both  God  and  men. 
(Comp.  3  :  13  aud  5  :  23.)  "  Perhaps  it  is 
safer  to  say  that  holily  and  righteously 
form  the  positiA'e  side  of  a  compound 
idea  of  holy  purity  and  righteousness, 
Avhether  toward  God  or  toxA^ard  men, 
Avhile  iinbhoneably  fitixtes,  on  the  nega- 
tiA'e  side,  the  general  blamelessness  in 
both  aspects  and  relations"  (Elli- 
cott).  We  behaved  ourselves 
among  you,  we  became  in  spirit  and 
conduct  toivard  and  in  reference  to 
you,  that  believe.  The  preceding 
Averse  brought  to  vicAV  Paul's  occupa- 
tion, in  Avhich  he  must  haA^e  been  asso- 


316 


I.  THESSALONIANS 


[Ch.  II. 


know  how  we  exhorted  and  comforted 
aud  charged  every  one  of  you,  as  a 

12  father  duth  his  children,  "that  ye 
would  walk  worthy  of  God,  »  who  hath 
called  you  uuto  his  kiugdom  and 
glory. 

13  For  this  cause  also  thank  we  God 
y  without  ceasing,  because,  when  ye 
received  the  word  of  God  which  ye 
heard  of  us,  ve  received  it  » not  as  the 


each  one  of  you,  as  a  father  with  his 
own  children,  exhorting  you,  and  eu- 

12  couraging  you,  and  testifying,  that  ye 
should  walk  worthy  of  God,  who  is 
calling  you  into  his  kiugdom  and 
glory. 

13  And  for  this  cause  we  also  thank 
God  without  ceasing,  that  when  ye  re- 
ceived the  work  of  God  heard  from  us, 
ye  received  not  the  word  of  men,  but, 


«  *  :  1 ;  see  rcfs.  Eph.  4  :  1. 


X  1  Cor.  I  :  9 ;  2  Thcss.  2  :  13,  U  ;  2  Tim. 
z  See  refs.  Gal.  4  :  14. 


y  1  :  2-5. 


ciated  with  unbelievers.  In  this  verse 
we  see  his  behavior  among  and  toward 
believers. 

11.  He  appeals  to  their  knowledge, 
As  ye  know,  in  proof  of  his  behavior 
toward  them,  as  stated  in  ver.  10.  How 
Ave  exhorted,  or,  How  ice  behaved 
oursehrs,  exhorting  to  activit}'  and 
duty.  And  comforted,  encouraging, 
the  weak,  the  doubting,  and  the  af- 
flicted amid  opposition  and  pei-secu- 
tion.  And  char§fed,  or,  testifying 
solemnly.  Earnestly  enforcing  his  mes- 
sage on  their  hearts  and  consciences, 
(comp.  Gal.  5  : 3.)  Evcry  oiie  of  you, 
each  one  of  yon,  singly  and  individu- 
ally. None  were  overlooked  in  his  ex- 
hortations and  admonitions.  He  dealt 
with  each  one  according  to  his  needs. 
He  dealt  faithfully  and  with  strong, 
loving  interest,  as  a  father  doth  his 
children.  In  ver.  7  Paul  compares 
himself  to  a  nursing  mother,  gentle 
and  tender  in  his  love;  here  to  a 
father,  maidy,  faithful,  and  strong  in 
liis  interest  and  counsels. 

12.  The  substance  of  his  exhorta- 
tion and  the  purpose  for  which  the  ex- 
hortation was  given.  That  ye  would, 
should,  walk  worthy  of  God,  that 
ye     conduct    yourselves    worthily,    as 
those  having  such  a  God   and   as  his 
servants — the  high  ideal  of  Christian 
living.     "  Walk  "  is  a  common  figure  ; 
for  the  conduct  of  life.      (comp  Kpii.  4;  i,  j 
nuiuote.)     »  ho  hath  Called,  accord- 
ing to  the  preferable  text,  irho  is  call-  j 
ing,  present  and  continuing  till  its  ob-  : 
ject  is  accomplished  (a  :  24).   '' \n  Paul's 
Epistles  the  gracious  work  of  calling  is 
always  ascribeil  to  the  Father"  (Elli-  j 

COTT).       (Sei-    Rom.  8  :  28.  30  )       UntO    hiS 

kingdom,  of  the  Son  (Coi.  i  :  is),  ofl 
Christ  and  CJcxl  (Kpti  5  :  5),  which  is  to  : 
be  established  in  its  final  glory  at  his 
appearing  (2  tir-xs  1  : 7-10).   And'glory,  | 


God's  glory,  attending  the  consumma- 
tion of  his  kingdom,  implying  a  par- 
ticipation in  that  glory  which  Christ 
had  with  him  before  the  world  began 
(johu  17  :  5,  22,  24).  This  high  calling  of 
God  is  a  great,  strong,  and  ever-present 
motive  for  an  active,  Christian,  conse- 
crated life. 

13-16.  How  THE  Thessalonians 
RECEIVED   THE   GOSPEL.      The  apOStlc 

praises  God  that  they  had  received  the 
gospel  as  the  word  of  God  (vcr.  i3); 
otherwise  they  would  not,  like  the 
churches  of  Judea,  have  endured  the 
persecutions  which  had  come  upon 
them  (ver.  u,  15).  The  Jewish  persecu- 
tors thereby  filling  up  the  measure  of 
their  sins  and  ripening  fast  for  judg- 
ment (ver.  16).  As  vcr.  1-12  corrcspoud 
with  1  :  5,  so  these  verses  with  1  :  6. 

13.  And  for  this  cause,  referring 
to  what  precedes,  especially  the  last 
clause.  And  since  God  is  calling  you 
to  such  a  high  destiny.  This  thought 
is  fundamental  in  this  Epistle  (i  ■  *). 
We  (emphatic)  also,  as  well  as  the 
others  who  have  heard  of  your  Chris- 
tian walk  (1  :  8.  9),  thank  God  with- 
out ceasing,  an  emphatic  repetition 
of  1  :  2,  where  we  is  unemphatic.  The 
apostle  and  his  associates"  had  special 
reason  for  renewed  thanksgiving  when 
they  considered  such  fruit  of  their 
zealous  labors.  Because,  better,  that 
introducing  tiie  ground  of  their  thank.s- 
giving:  Having  received,  professedly 
through     the    senses,   judgment,    and 

faith   (Oal.  1:9;    Col.  2  :  6),   the    WOrd  of 

(iod,  the  gospel  mes.sase,  which  ye 
heard,  orally,  of  us,  ye  received  it, 

ye  accepted,  or,  embraced,  heartily  and 
by  an  inner  experience.  Two  words 
are  rendered  received.  The  latter  is 
stronger  than  the  former.  The  first  is 
objective,  having  more  reference  to  the 
external  reception  of  the  gospel ;   the 


Ch.  II. j 


1.  THESSALONIAKS 


317 


word  of  men,  but  as  it  is  in  truth  the 
word  of  God,  which  effectually  work- 

14  eth  also  in  you  that  believe.  For  ye, 
brethren,  became  followers  "of  the 
churches  of  God  which  in  Judaea  are 
ni  Christ  Jesus  :  for  ^  ye  also  have  suf- 
fered like  things  of  your  own  country- 
men, «even  as  they  have  of  the  Jews: 

15  '^  who  both  killed  the  Lord  Jesus,  and 
e their  own  prophets,  and   ^have  per- 


as  it  truly  is,  the  word  of  God,  which 

14  also  works  in  you  that  believe.  For 
ye,  brethren,  became  imitators  of  the 
churches  of  God  which  are  in  Judsea 
in  Christ  Jesus ;  because  ye  also  suf- 
fered the  same  things  from  your  own 
countrymen,  as   they  have    from  the 

15  Jews ;  who  both  killed  the  Lord  Jesus 
and  the  propliets,  and  drove  us  out. 


a  Gal.  1  :  22.  6  Acts  17  :  1-8,  13 ; 

d  Acts  2  :  23  ;  3  :  15  ;  5  :  30  ;  7  :  52.      e  Matt.  23  :  34-37  ; 


2  Cor.  8:1,2.      c  Heb.  10  :  33,  34. 

Luke  11  :  48-51.  /  Acts  17  :  5,  13  ;  18  :  12  ;  22  :  21,  22. 


second  subjective,  referring  more  to  the 
inner  approval  and  acceptance.  Not 
as  the  word  of  men,  etc.,  more  ex- 
actly, Ye  received  not  men's  ivord, 
bat  even  as  it  Iraly  is,  God's  word. 
Their  message  was  God's  message ; 
God  was  speaking  through  them.  So 
he  spake  through  prophets  of  old  (J^r. 
1  :  +),  and  through  John  the  Baptist 
(Luke  3  : 2).  CoMip.  Gal.  4  :  14,  "  Ye  re- 
ceived me  as  an  angel  of  God,  as  Christ 
Jesus." 

Which,  referring  not  to  God,  but  to 
God's  word,  Paul  is  magnifying  the 
word.  Effectually  worketh  also, 
literally,  Which  aJso shoics  itself  oper<t- 
tive,  displaying  its  active  working, 
in  you  that  believe.  Such  fruit  of 
God's  word  was  in  harmony  with,  and 
a  proof  of,  their  having  received  and 
accepted  the  gospel  in  the  heart.  It 
was  a  fruit  of  their  present  faith,  in. 
yon  believing. 

14.  For  introduces  the  proof  of  the 
working  of  God's  word  within  them,  in 
that  they  endure  persecutions  the  same 
as  the  Judean  churches  did.  (seei  -.  6.) 
Ye,  brethren,  became  followers, 
imitators,  of  the  churches  of  God 
which,  located,  in  Jud^a,  are,  spir- 
itually, in  Christ  Jesus.     (Seeoul:l.) 

For,  in  that,  or,  because,  explaining 
wherein  the  imitation  consisted,  ye  suf- 
fered like  thin^^s,  the  same  things 
(according  to  the  i)est  text),  of  your 
own  countrymen,  the  Gentiles  in 
Thessalonica  and  vicinity,  even  as 
they,  the  members  of  the  .Tudean 
churches,  did  of  the  Jews.  In  that 
these  Jewish  churches  were  in  Christ 
they  were  distinguished  from  all  other 
religious  assemblies  in  Judea.  Notice 
the  order  of  the  words  Christ  Jesus, 
common  with  Paul  when  he  view^s  him 
as  the  risen  and  exalted  Saviour  and 
official  head  of  his  people  on  earth  (Eph. 


1:4;    Col.    1:1;    2.6;   comp.    Acts  2  :  36  ;    Rom. 

8  :  1).  The  beginning  of  their  sutier- 
ings  from  their  own  countrymen  is  in- 
dicated in  Acts  17  :  5-9.  There  is  per- 
fect harmony  between  Luke  and  Paul. 
Luke  records  that  the  Jews  were  the 
instigators  of  the  persecution  who  of 
themselves  could  not  carry  it  out  except 
through  the  Gentiles.  Paul,  looking 
more  at  the  results  speaks  of  the  per- 
secutors as  their  "own  countrymen," 
especially  the  Gentiles,  but  also  in- 
cluding Hellenist  Jews,  who  had  be- 
come citizens  of  the  free  city  of  Thes- 
salonica. 

15.  The  apostle  takes  a  quick  glance 
at  what  Christian  Jews  had  suffered  from 
their  countrymen,  beginning  with  the 
crucifixion  of  the  Lord  Jesus.  The  ques- 
tion has  been  often  asked.  Why  did  Paul 
here  use  such  severe  language  respecting 
the  Jews  ?  The  ])est  answer  is,  that  the 
Jews  were  the  prime  instigators  of  the 
persecutions  at  Thessalonica,  and  gen- 
erally elsewhere,  wherever  the  apostle 
preached.  Who  both  killed,  or,  ir/?o 
also,\n  addition  to  persecuting  Chris- 
tians in  Judea,  slew  the  Lord  Je- 
sus, "crucified  the  Lord  of  glory"  (i 
Cor.  2  :  8)^  whom  "  God  made  both  Lord 
and  Christ"  ( vcts  2:36),  "Ye  denied 
the  Holy  and  Righteous  One-.  .  .  and 
the  Author  of  life  ye  killed"  (Acts  3  :  i4). 
And  their  own,  rather,  according  to 
the  })est  text,  And  the  prophets,  the 
Old  Testament  prophets,  exhibiting  the 
same  spirit  against  them  as  against 
Christ.  The  killing  of  the  Lord  Jesus 
is  here  put  first  as  the  culmination  of 
the  murders  which  the  .Tews  had  car- 
ried on  against  the  ancient  prophets. 
So  Christ  represented  his  death  (i^uke 

11  :  47-51  ;    20  :  9-16 ).  _   So  al.SO  Stephen   (Acts 

7  :  52).  The  crucifixion  of  Christ  was 
the  climax  of  .Jewish  persecution.  The 
converted    persecutor,     Paul,     keenly 


318 


1.  THESrfALONIANS 


[Ch.  II. 


secuted  us;  and  they  please  not  God, 
16  «and  are  contrary  to  all  men  :  •>  forVnd- 
ding  us  to  sj)eak  to  the  Gentiles  'that 
they  might  be  saved,  j  to  fill  up  their 
sins  alway  :  for  the  wrath  is  come  upon 
them  to  the  uttermost. 


and  please  not  God,  and  are  hostile  to 
K)  all  men;  hindering  us  from  speaking 
to  tlie  Gentiles  that  they  may  be  saved, 
in  order  to  lill  up  their  sins  always; 
and  the  wrath  came  on  them  to  the  ut- 
most. 


y  Ksilier  3  :  8. 


?l  Luke  11  :  52. 


I  Rom.  10  :  13-15. 


j  Gen.  15  :  16  ;  Matt.  23  :  .32. 


knew  their  rage  and  tlieir  terrible  crime. 
And  have  persecuted  us,  better, 
<ni({  drove  «^"  out,  as  they  did  at  Tlies- 
salonica  and  Berea  (Acts  n  ;  5,  i:{).  Ear- 
lier than  this  Paul  had  been  compelled 
to  leave  Jerusalem  (Acts 9  :  28;w).  Com- 
pare "  the  perils  from  my  countrynun  " 
(2  Cor.  11  :  26).  Aud  they,  omit  they, 
and  place  a  comma  between  this  and 
the  last  clause,  (did  please  not  C-od, 
and  are  contrary,  or,  hostile,  to  all 
men.  In  their  opposition  to  Paul  and 
the  gospel  they  were  at  war  with  ])oth 
God  and  men.  As  the  following  verse 
sliows,  it  was  their  opposition  to  Paul 
and  his  associates  as  missionaries  to  the 
Gentiles.  The  hatred  of  the  Jews  to- 
ward other  nations  was  well  known. 
Tacitus,  the  Roman  historian,  a  gener- 
ation later,  speaks  of  their  animosity 
against  all  others. 

10.  In  what  respect  the  Jews  were 
displeasing  to  God  and   hostile  to  all 
men.     Forbidding,  or,  hindering,  ns 
from    speaking    to     the     (ientiles. 
When  Paul  stated  in  his  defense  before  I 
the  Jewish  multitude  at  Jerusalem  that 
the  Lord  had  said,  "  Depart;  for  I  will  | 
send  thee  far  hence  to  the  Gentiles," 
they  cried  out  in    rage,    "Away  with 
such  an  one  from  the  earth:  for  it  is  t 
not  fit  he  should  live"  (Acts  22 .  21.  22).  | 
Still  later  he  speaks  of  himself  as  "the  : 
prisoner  of  Christ  Jesus  for  you  Gen-  j 
tiles"  (F.ph.  :\  :  1,  note).      Hcre'was   the  | 
.'Secret  of  their  bitter  opposition.  Rather 
would  they  leave  the  Gentiles  to  perish 
than  have  the  gospel  otlered  them  on 
equal  terms  with  themselves.     In  thus 
opposing  the  salvation  to  the  Gentiles 
they  were  hostile  to  all  mankind  and  i 
displeasing   to  (iod.     Compare   a    like 
spirit  long  before  this  in  Jonah  (Jonah 

4  :   1.3). 

This  last  step  in  the  development  of 
their  opposition  to  (Jod  and  men  filled 
up  the  full  measure  of  their  sin,  and 
opened  the  door  for  the  breaking  forth 
of  the  divine  pnnisbment.  To  fill  up 
their  sins  alway,  at  erert/  time, 
till  the  consummation  is  reached  (comp. 


Act.s  7  :5i),  expressive  of  the  divine  pur- 
pose in  the  order  of  Providence.  Lit- 
erally, To  the  end  that  they  viay  fill  up, 
in  the  past  and  i)resent  the  measure, 
the  full  number,  of  their  sins.  Compare 
Gen.  15  :  16,  "The  iniquity  of  the 
Amorites  is  not  yet  full  "  ;  and  Matt. 
23  :  32,  "Fill  ye  up  the  measure  of  vour 
fathers"  (note').  After  the  death  of 
Christ  time  was  given  the  Jews  for  re- 
pentance (Acts  3  :  19.  note).  Jerusalem 
enjoyed  special  opportunities  till  the 
!  death  of  Stephen  ;  Judea,  till  the  death 
j  of  James  the  brother  of  John  (Acts  12: 2). 
And  the  whole  nation  was  allowed  in 
I  the  Divine  forbearance  forty  years  till 
wrath  came  upon  them  to  the  utter- 
most in  the  destruction  of  Jerusalem 
and  the  Jewish  State,  A.  D.  70. 

For  the  wrath  is  come.  Liter- 
ally, And  the  anger  of  God  came  upon 
them  tnito  the  end,  the  extreme  limit  of 
that  anger,  bursting  forth  in  its  full 
and  final  force  upon  tliem.  The  apostle's 
words  are  prophetic.  To  his  vivid  eye 
the  accomplishment  of  the  Divine  judg- 
ments upon  the  Jewish  people  is,  as  it 
were,  already  past.  "  Paul^appears  to 
look  back  on  that  which  is  .still  im- 
pending (in  the  Divine  purpose)  as 
an  accomx^lished  fact"  (BoiSE).  lie 
would  see  in  the  State  of  Judea,  after 
tlie  death  of  James  the  brother  of  John, 
forbodings  of  future  evils  and  coming 
wrath;  and  he  reads  the  signs  of  the 
times  (M'o-k  i.s  :  4  8).  Jerusalem  fell 
after  the  most  terrible  .siege  recorded  in 
history  ;  and  ever  since  the  Jewish  peo- 
ple have  been  without  a  home  and 
without  an  altar. 

17-20.  P.\IL'S  LONGINGS  TO  SEE 
TiiRM  Ao.MX.  The  line  of  tliought  in 
regard  to  his  visiting  the  Thessalonians 
is"  continued  to  the  end  of  the  next 
chapter.  For  convenience  we  consider 
the  rest  of  this  chapter  b.v  it.self.  His 
great  success  among  tliem  intensified 
his  desire. 

17.  But  we,  brethren.  Paul  and 
his  associates  contrast  themselves  with 
the    Thessalonians    (vr.    is).      Such    a 


Ch.  II.] 


I.  THESSALONIANS 


319 


17  But  we,  brethren,  being  taken  from 
you  for  a  sliort  time  •'in  presence,  not 
in  heart,  endeavoured  the  more  abun- 
dantly ito  see  your  face  with  great  de- 

18  sire.  Wherefore  we  would  have  come 
unto    you,    even    I     Paul,    once    and 

19  again  ;"  but  ■"  Satan  hindered  us.  For 
n  what  is  our  hope,  or  joy,  or  crown  of 
rejoicing?  Are  not  even  ye  in  the  pres- 


17  But  we,  brethren,  having  been  bereft 
of  you  for  a  short  time,  in  presence, 
not  in  heart,  endeavored  the  more 
abundantly  to    see    your    face,    with 

18  great  desire.  Because  we  wished  to 
come  to  you,  even  I,  Paul,  once  and 

19  again ;  and  Satan  hindered  us.  For 
what  is  our  hope,  or  joy,  or  crown  of 
glorying  ?   Are  not  even  ye,  in  the  pres- 


Rom.  1  :  13  :  15  :  22  ;  Rev.  2  :  10. 


refs.  2  Cor.  1  :  14. 


general  contrast  runs  through  the  first  ' 
portion  of  this  E^pistle.  Being  taken 
from  you,  having  been  bereft,  or,  or-  j 
phaned,  by  separation  from  yoii.  The 
Thessalonian  brethren  had  sent  Paul  I 
and  Silas  by  night  to  Berea  to  secure 
their  safety  (Acts  n  :  lo).  Reluctantly 
leaving  they  hoped  soon  to  return.  For 
a  short  time,  literally,  for  an  hour's 
season,  a  brief  period.  This,  separa- 
tion, however,  was  only  in  presence, 
as  to  their  face,  their  person,  not  in  j 
heart,  in  atFection.  The  apostle  uses 
strong  words  to  express  his  deep  sor- 
row\  Though  a  spiritual  father  to  them 
he  utters  the  hinguage  of  orphans  who  ; 
liad  prematurely  lost  their  parent.  En- 
deavoured the  more  abundantly, 
the  more  exceedingly,  most  earnestly, 
to  see  your  face  (the  same  word  just 
rendered  presence)  with  great  de- 
sire, intense  longing.  This  does  not 
express  the  expectation,  hut  the  longing 
to  return.  After  a  very  brief  time  this 
strong  desire  to  return  to  them  began. 
Still  later  in  3  :  10  we  find  them  putting 
this  longing  into  prayer,  "  Night  and 
day  praying  exceedingly  that  we  may 
see  your  face." 

18.  How  they  Avere  hindered. 
Wherefore  we  would  have  come 
unto  you,  better,  according  to  the 
best  text.  For  which  reason,  as  ex- 
pressed in  the  last  half  of  the  preced- 
ing verse,  ive  would  come  to  you.  The 
idea  seems  to  be  a  little  stronger  than 
we  wished,  for  that  only  repeats  the 
"  great  desire"  just  expressed;  yet  it 
seems  to  fall  a  little  short  of  we  resolved. 
The  apostle  expresses  not  mere  inclina- 
tion, but  incipient  resolution.  Even 
I,  Paul.  Paul,  in  speaking  of  him- 
self in  the  singular  personal  pronoun, 
shows  that  in  the  use  of  the  plural  we, 
previous  to  this  he  had  included  his  as- 
sociates (1  :  1 ).  Silas  and  Timothy  had 
been  left  behind  in  Macedonia  (Acts  n  : 
14;  18  : 5) ;  and  Timothy  was  sent  after- 


ward (3 : 1,  2).     Once  and  again,  not 

only  once  but  twice.  (Comp.  piiii.  4:i6. ) 
When  and  where  he  had  been  forming 
a  purpose  to  visit  them  we  are  not  told. 
Compare  Rom.  1  :  13:  "Oftentimes  I 
purposed  to  come  to  you,  but  was  hin- 
dered hitherto."  But,  rather.  And, 
Satan  hindered  us.  Paul  believed 
in  a  personal  devil.  How  he  hindered 
them  we  are  not  told.  But  l)ehind  the 
malice  of  the  Jews,  the  opposition  of 
other  enemies,  and  the  obstacles  in  his 
way,  he  saw  Satan  as  a  moving  and 
directing  agency.  Satan,  meaning  ad- 
versary, is  called  the  tempter  (3:5),  the 
evil  one  (2  Thess.  3  :  3),  and  the  devil 
(.Matt.  4  :  1,  etc.),  and  the  prince  of  the 

power  of  the  air  (Kph.  2  :  2,  ou  which  see 
uotes), 

19.  Why  he  longed  to  see  them. 
For,  introducing  the  reason  for  his 
earnest  endeavors  and  desires  to  come 
to  them.  What  is  our  hope,  the 
subject  of  our  hope,  or  joy,  or  crown 
of  rejoicing,  rather,  of  glorying, 
in  which  we  may  glory  as  ministers 
of  Christ  ?  The  "  crown  of  glorying  " 
is  a  Hebrew  idiom  (Prov.  le  :  3i)^  expres- 
sive of  exultation,  and  in  the  apostle's 
case  like  a  victor's  wreath  at  the  com- 
ing of  Christ.       (Comp.  1  Cor.  9  ;  24.  25.)      go 

also  the  Philippians  were  his  "joy  and 
crown  "  and  "  a  ground  of  glorying  " 
at  the  day  of  Christ  (Phii.  2  :  le  and  4.1. 

ou  both  of  which  see  notes). 

Are  not  even  ye,  literally.  Or,  are 
not  ye  also,  is  there  any  doubt  that  ye 
also  as  well  as  other  churches,  such  as 
that  at  Philippi  and  Corinth,  are  even 
this,  our  hope,  joy,  and  crown  of  glory- 
ing in  the  presence  of  our  Lord 
Jesus  (omit  Christ  according  to  the 
best  text)  at  his  coming  ?  We  should 
not,  like  Westcott  and  Hort,  make  the 
clause.  Are  not  even  ye,  parenthetical. 
At  his  second  coming  the  Lord  Jesus 
will  complete  his  work  of  redemption 
and  judge  mankind  (-^fatt.  24  :  30 ;  26  :  64). 


820 


I.  THESSALONIANS 


[Ch.  II. 


ence  of  our  Lord  Jesus  Christ  »at  his 
20  coining  ?     For   ye  are  our  glory  and 
joy. 


ence  of  our  Lord  Jesus  at  his  coming? 
20  For  ye  are  our  glory  and  joy. 


o  3  :  13 ;  1  Cor.  15  :  23  ;  Rev.  1  :  7  ;  22  :  12. 


The  glorious  prospect  of  their  heing  ] 
found  among  the  redeemed  in  the  pres-  | 
ence  of  the  Lord  Jesus  at  his  return  ' 
was  the  crowning  joy  of  Paul  (2  Th-.ss. 
1  :  10). 

His  coming  (Greek  irapov<ria^  paroii- 
sia),  /lis  presence,  arrival,  or  advent, 
to  establish  and  consummate  his  king- 
dom (1  ("or-  15  :  2:?,  note).  We  havc  here 
the  earliest  example  of  this  word  {par- 
ousia)  as  applied  to  Christ's  second 
coming,  unless  Matt.  24  :  3,  27,  37,  39 
and  Janu'So  :  7,  8  be  regarded  as  earlier. 
Paul  thus  uses  it  six  times  in  the  two 
epistles  to  the  The.ssalonians  (1  Thess.  2  : 

la  ;    3  :  13  ;   4  :  15  ;   5:2:!;    2  Tliuss.  2:1,8)  and 

once  besides  in  1  Cor.  15  :  23 ;  James 
twice  (5  :  T,  8),  Peter  three  times  (2  Peter 
1  :  16;  3:4,  12),  and  John  once  (l  Jolm  2  : 
28).  From  an  examination  of  these  pas- 
sages it  appears  that  the  word  describes 
the  future  visil)le  return  of  Jesus,  the 
Christ,  from  heaven,  to  raise  the  dead, 
Judge  the  world,  and  establish  glori- 
ously the  kingdom  of  God. 

20.  An  animated  and  confirmatory 
answer  to  the  preceding  question.  For, 
confirms  the  implied  aftirmative  an- 
swer of  the  confident  and  exultant 
question  of  ver.  19,  and  introduces  the 
triumphant  assertion  that  follows.  Ye 
are  (emphatic),  ye  are  now,  at  all 
times  and  impliedly,  ye  will  be,  our 
Slory,  our  effulgent  halo,  like  the 
l)right  and  glistening  beams  surround- 
ing the  sun,  and  joy,  the  inner  de- 
liglit  of  the  soul.  These  were  not  mat- 
ters of  hope  alone  (ver.  19),  but  facts  of 
present  experience  which  would  be  per- 
manent and  enduring.  The  ground  of 
such  assurance  we  have  already  seen 
in  1  :  2-4;  and  joy  is  again  expressed 
in  3  :  9. 

Practical  Re.marks. 

1.  Not  an  empty,  but  a  full  ministry  in 
labors  and  fruits  should  be  the  aim  of  the 
gospel  preacher  (ver.  1 ;  2  Cor.  6  :  3,  4  ;  1 
Tim.  4  :  10). 

2.  Shameful  treatment  and  persecution 
must  not  deter  the  minister  from  boldly 
preaching  the  gospel  (ver.  2;  Matt.  10: 
27,  28). 


3.  Ministers  should  not  use  trickery  or 
deceit,  but  be  sincere  and  without  guile 
(ver.  3  ;  2  Cor.  2:4:  Titus  1  :  8,  9). 

4.  To  be  entrusted  with  the  gospel  of 
tlie  grace  of  God  is  the  highest  human 
honor  and  imposes  the  highest  responsi- 
bility (ver.  4 ;  1  Cor.  4  :  1 ;  2  Cor.  2  :  16 ; 
5  :  20). 

5.  Ministers  must  not  be  men-pleasers, 
but  God-pleasers  (ver.  4  ;  Acts  20  :  24 ;  Gal. 

1  :10;  2  Cor.  6:4). 

6.  Ministers  should  be  able  to  appeal  to 
God  and  man  as  to  the  purity  of  their  mo- 
tives, the  uprightness  of  their  conduct, 
and  their  faithfulness  in  proclaiming  the 
gospel  (ver.  5,  6,  10;  2  Tim.  4  :  5;  1  Cor. 

2  :  1-4). 

7.  Ministers  need  to  be  gentle,  tender, 
unselfish,  and  affectionate  (ver.  7-9;  2 
Cor.  12  :  14). 

8.  Love  for  souls  is  an  essential  qualifi- 
cation in  a  minister  of  Jesus  Christ  (ver. 
8;  Phil.  1:7;  John  10  :  11-13). 

9.  The  laborer  is  indeed  worthy  of  his 
hire  (Luke  10  :  7),  yet  the  preacher  should 
be  willing,  if  necessary  to  labor  for  his 
own  support  in  order  to  preach  the  gospel 
(ver.  9  ;  Acts  20  :  33,  34  :  1  Cor.  4  :  11,  12). 

10.  A  blameless  life  should  characterize 
the  Christian,  and  is  of  the  first  impor- 
tance to  the  Christian  mini.ster  (ver.  10-12 ; 
Phil.  2  :  15:  Titus  1  :  7). 

11.  Let  ministers  of  the  gospel  realize 
that  both  God  and  man  are  witnesses  of 
their  conduct  and  labors  (ver.  10;  Heb. 
4  :  12,  13). 

12.  The  Christian  should  recognize  that 
he  has  been  called  of  God,  and  should  so 
live  as  not  to  bring  reproach,  but  honor 
upon  God  and  his  cause  (ver.  12 ;  Eph.  4  : 
1,  2:  Rom.  2  :  24). 

13.  The  gospel  is  a  divine  message,  and 
Paul  was  commissioned  and  inspired  to 
proclaim  it  (ver.  13  :  Gal.  1  :  1,  12). 

14.  One  evidence  of  a  work  of  grace  in 
the  soul  is  the  patient  enduring  of  perse- 
cution for  Christ's  sake  (ver.  14  ;  2  Tim. 

3  :  12;  1  Peter  4  :  16). 

1.5.  In  the  Jewish  people  we  witness  the 
sad  results  of  departures  from  God  and  an 


Ch.  III.] 


i.  THESSALONIANS 


321 


Timothy's  visit  at  T hessalonica. 

3      WHEREFORE  Pwheu  we  could  no 

longer  forbear,  i  we  thought  it  good  to 

2  be   left   at   Athens   alone;   and   sent 


3  WHEREFORE,  when  we  could  no 
longer  forbear,  we  were  well  pleased 
to  be  left  behind   at  Athens   alone ; 


p  Ver.  5,2:17. 


q  Acts  17  :  14-16. 


illustration  of  the  punishment  of  nations 
in  this  world  (ver.  15;  Acts  7  :  52,  53 ;  28  : 
25-28 ;  Rom.  11  :  20;  Mark  13  :  2,  11). 

16.  It  is  a  dout)le  sin  to  reject  the  gospel 
ourselves  and  also  hinder  others  from  re- 
ceiving it  (ver.  16  ;  Matt.  23  :  13). 

17.  There  are  no  friendships  on  earth 
more  tender  and  no  ties  stronger  and 
more  enduring  than  the  spiritual  ones  of 
Christian  brotherhood  (ver.  17  ;  Matt.  12  : 
48-50;  Phil.  1:8;  Philem.  12). 

18.  Satan  is  the  recognized  personal 
leader  of  the  enemies  of  the  kingdom  of 
God  (ver.  18  ;  Matt.  12  :  26,  27  ;  Eph.  2:2; 
Rev.  20:2,  :3,  7,  10). 

19.  Christians  will  know  each  other  at 
the  coming  of  Christ  and  in  the  heavenly- 
world  (ver.  19;  Luke 23  :  13). 

20.  Beyond  all  earthly  bliss  will  be  the 
Christian's  joy  in  meeting  those  in  the 
presence  of  Christ  who  have  been  con- 
verted through  his  instrumentality  (ver. 
20 ;  Phil.  2  :  15-17  ;  Dan.  12  :  3). 

CHAPTER  III. 

This  chapter  is  closely  connected 
with  2  :  17-20.  As  Paul  himself  is 
hindered  from  visiting  the  Thessalo- 
nians,  he  sends  to  them  Timothy  (ver. 
1-5),  who  returns  with  good  tidings, 
filling  the  apostle's  heart  with  joy  and 
thanksgiving  (ver.  6-io).  His  prayer 
that  the  Lord  may  direct  his  way,  fill 
them  with  love,  and  confirm  them  in 
holiness  (ver.  ii-is). 

1-13.  Timothy's  visit  to  the 
Thessalonians  and  his  return. 
Paul's  thanksgiving  and  prayer. 

1.  Wherefore,  because  of  the 
thought  just  expressed,  our  love  for 
you  and  unavailing  desire  to  see  you. 
When  we  could  no  longfer  for- 
bear, bear  np  under,  or,  endure,  this 
protracted  absence  and  these  repeated 
disappointments  to  see  you.  Notice 
that  Paul  returns  from  the  singular  / 
(2  :  18)  to  the  plural  we  in  this  verse. 
It  is  most  natural  to  suppose  that  Paul 
again  associates  Silas  and  Timothy  with 
himself,  as  he  does  previous  to  2  :  18. 


The  use  of  the  singular  in  ver.  5  .seems 
to  me  to  confirm  this.  Yet  most  com- 
mentators regard  Paul  here  as  speaking 
of  himself  in  the  plural  number.  But 
in  both  2  :  18  and  3  :  5  Paul  individ- 
ualizes himself  from  among  the  others, 
"  even  I  Paul "  and  "  when  I  too,"  im- 
plying the  association  of  others  with 
him  in  longing  and  enduring.  Light- 
foot  regards  it  as  at  "least  doubtful 
whether  Paul  ever  uses  the  plural  of 
himself  alone."  Bengel  and  others 
suppose  Paul  to  include  Silas  with  him- 
self. 

We  thought  it  good  to  be  left 
behind  at  Athens  alone  (plural, 
implying  Silas),  and  so  sent  Timothy, 
one  of  our  number  ("e.\t  verse).  This 
passage  has  given  much  difficulty  in 
harmonizing  it  with  Luke's  narra- 
tive in  the  Acts.  From  Acts  17  :  14  it 
appears  that  Silas  and  Timothy  re- 
mained in  Berea  when  Paul  went  to 
Athens,  and  that  they  first  rejoined 
Paul  at  Corinth  (Acts  is  :  5).  He  indeed 
waited  awhile  for  them  at  Athens,  but 
they  do  not  seem  to  have  arrived. 
After  a  brief  stay  and  making  a  few 
converts  he  went  to  Corinth  (Acts  n  :  i6; 
i«  :  1).  It  hardly  seems  possible  that 
Paul  here  refers  to  his  first  short  visit 
to  Athens.  It  was  but  a  few  weeks 
since  he  left  Thessalonica,  almost  driven 
away  by  persecution.  Even  if  it  were 
safe  for  him  to  return,  can  we  suppose 
that  within  that  brief  period  he  had 
twice  purposed  to  visit  the  Thessalo- 
nians and  twice  had  been  hindered  by 
Satan  ?  It  seems  better  to  suppose  that 
Paul  and  his  associates  made  a  second 
visit  to  Athens,  intending  to  visit  Thes- 
salonica. But  beinghindered  they  sent 
Timothy.  This  may  have  occurred  im- 
mediately after  Paul's  eighteen  months' 

labors    at    Corinth    (Acts    is  :  ll,    see    note). 

His  return  to  Corinth  would  make  his 
second  visit  there  (Acts  is  :  12-18),  which 
accords  with  2  Cor.  12  :  14  (see  note)  and 
13  :  1,  in  which  he  proposed  to  come 
to  Corinth  "  the  third  time."  This 
also  harmonizes  better  with  the  lan- 
guage of  this  verse.  If  he  was  going 
V 


322 


I.  THESSALO.NIANS 


[Ch.  111. 


>•  Timotheus,  our  brother,  and  minister 
of  God,  and  our  fellowlabourer  in  the 
gospel  of  Christ,  to  establish  you,  and 
to  comfort  you  concerning  your  faith  : 
3  'that  no  man  should  be  moved  by 
these  atilictions.  For  yourselves  know- 
that   '  we    are   appointed   thereunto : 


2  and  sent  Timothy  our  brother  and  a 
minister  of  God  in  the  gospel  of  Christ, 
to  establish    you,  and  to  exhort  you 

3  concerning  your  faith  ;  that  no  one 
should  be  shaken  by  tiiese  afflictions, 
for  yourselves  know  that  to  this  we  are 


Rom. 


:  21  ;  1  Cor.  16  :  10 ;  2  Cor.  1:19.  «  Acts  20  :  24 ;  Eph.  3:13:  2  Thess.  1  :  4. 

t  See  refa.  Acts  9  :  16 ;  14  :  22  ;  I  Cor.  4  :  9  ;  2  Tim.  3  :  12  ;  1  Peter  2  :  21. 


to  Thessalonica  by  way  of  Athens,  then  I 
in  sen<ling  Timothy  there  he  could 
speak  of  being  "  left  behind  at  Athens." 
And  this  phraseology  does  not  well  ac- 
cord with  the  supposition  that  Paul  had 
recently  come  from  Thessalonica,  and 
upon  the  arrival  of  Timothy  he  sent 
him  to  Thessalonica,  while  Paul  him- 
self proceeded  to  Corinth.  (See  "  Har- 
mony of  the  Acts,"  pp.  217,  218.) 

It  is  possible  that  Paul  may  have 
sent  Timothy  to  Thessalonica  from 
Berea,  and  on  his  return  Timothy 
joined  Silas  in  Macedonia,  and  the  two 
together  came  on  to  Corinth  (Acts  i8  :  5). 
Luke  makes  no  note  of  this  visit,  nor  of 
any  other  visit  about  this  time,  to  Thes- 
salonica. It  is  a  matter  of  conjecture. 
But  the  supposition  that  the  visit  re- 
ferred to  in  this  passage  was  a  later  one 
is  the  only  one  confirmed  by  the  phrasc- 
f>l^sy,  "  ^^^Q  thought  it  good  to  be  left 
behind  at  Athens."  And  the  ftict  that 
Paul  sent  instructions  from  Athens  to 
Timothy  and  Silas  to  come  to  him  as 
soon  as'  possible  favors  the  view  that 
neither  of  them  visited  Thessalonica  at 

this  time  (Acts  n  :  is,  note). 

On  Athens,  see  note  on  Acts  17  :  16. 
It  was  the  capital  of  ancient  Attica  and 
it  still  continued  to  be  the  chief  seat  of 
Grecian  learning  in  the  days  of  Paul, 
when  it  formed  a  part  of  the  Roman 
province  of  Achaia,  of  which  Corinth 
was  the  chief  commercial  city  and 
capital. 

2.  And  sent  Timotheus,  Timothy. 

(See  on  1  :  1  and  3:1.)    And   niinistCF  of 

<>od,  and  our  fellowlabourer  in 
the  gospel  of  Christ.  This  descrip- 
tion of  Timothy  varies  in  ancient  manu- 
scripts. Westcott  and  Hort,  the  Revised 
and  Improved  versions  prefer,  God''s 
mini.ster  in  the  gospel  of  Christ.  Some 
ancient  docnmcnts  read,  fellon'-worker 
irith  (rod,  which  may  have  been  first 
])laced  on  the  margin  as  a  comment 
(1  Cor.  3:9;  2  Cor.  6:1)  and  aftcrward  in- 
troduced into  the  text.     God's  minister, 


or,  God's  servant,  is  a  most  honorable 
designation  of  one  engaged  in  the  most 
noble  and  glorious  service  (-^  <^or.  6    4). 

The  ])urpose  of  Timothy's  visit — to  do 
what  Paul  would  have  done  himself 
To  establish  you,  since  you  are 
young  in  the  Christian  life  (^er.  i3)^  and 
to  comfort,  and  encoiirage,  you  in  the 
midst  of  trials  and  persecutions  (2  Thess. 
2  :  17),  concerning,  respecting,  your 
faith,  for  the  good  and  furtherance  of 
your  faith  in  Christ.  Comp.  Actsl4: 
21,  22,  and  notice  how  Paul  confirmed 
the  souls  of  the  disciples,  "exhorting 
them  to  continue  in  the  faith,  and  that 
through  many  afflictions  we  must  enter 
into  the  kingdom  of  God." 

3.  To  the  end  that  no  one  should 
be  moved  by,  or,  shaken  in,  the 
midst  of  these  afflictions.  The 
verb  occurs  only  here  in  the  Xew  Testa- 
ment. There  has  been  much  discussion 
in  regard  to  the  construction  and  con- 
nection of  this  clause  with  what  pre- 
cedes. Was  it  the  substance,  or  the 
aim,  of  the  exhortation?  Doubtless 
Timothy  exhorted  them  not  to  be 
moved,  and  it  was  surel.y  his  endeavor 
that  they  should  not  be  moved.  Comp. 
2  Thess.  2  :  2,  "That  ye  be  not  hastily 
shaken  in  mind";  Col,  1:23,  "Not 
moved  away  from  the  hope  of  the  gos- 
pel." There  was  much  in  their  afflic- 
tions and  persecutions  to  disturb  their 
minds  and  shake  their  faith.  For,  in- 
troducing a  reason  for  not  being  moved, 
troubled,  and  discouraged  in  the  midst 
of  trials,  yourselves  know  that  we 
\  are  appointed  thereunto,  that  nr, 
Paul  including  himself  witii  the  Thcs- 
saloniansand  Christians  generally,  are 
to  this,  these  afflictions,  appointed  in 
the  divine  purpose  and  plan  (•  Ptttr  2  : 
21 :  4  :  12-16).  Such  afflictions  they  were 
to  expect ;  they  are  a  part  of  the  divine 
plan  for  Christians  to  endure;  they 
j  will  be  for  their  good  here  and  be  for 
their  glory  hereafter.  Therefore  be  not 
I  discouraged,  but  encouraged.   Not  only 


Ch.  111.] 


1.  THESSALOXIAXS 


32B 


"for  verily,  when  we  were  with  j'ou,  I 
we  told  you  before  that  we  should  suf- 
fer tribulation;    ^even  as  it  came  to  , 
pass,  and    ye  know.     For  this  cause, 
y  when  I  could  no  longer  forbear,  I  sent  ; 
to    know    your    faith,    ^  lest    by   some 
means  the  tempter  have  tempted  you,  I 
and  a  our  labour  be  in  vain. 

^  But  now  when  Timotheus  came  ! 
from  you  unto  us,  and  brought  us  good  \ 
tidings  of  your  faith  and  charity,  j 
and  that  ye  have  good  remembrance  | 


4  appointed.  For  even  when  we  were 
with  you,  we  told  you  beforehand  that 
we  are  to  suffer  affliction ;  as  also  it 

5  came  to  pass,  and  ye  know.  For  this 
cause,  when  I  too  could  no  longer  for- 
bear, I  .sent  to  know  your  faith,  lest  bj'' 
some  means  the  tempter  tempted  you, 
and  our  laVjor  should  become  in  vain. 

6  But  now,  when  Timothy  came  to  us 
from  you,  and  brought  us  good  tidings 
of  your  faith  and  love,  and  that  ye 
have  good  remembrance  of  us  always, 


Acts  20  :  24. 


y  Ver.  1. 


^2  Cor.  11 
6  Acts  18  :  1,  5. 


a  Gal.  4  :  11  :  Phil.  2  : 


should  they  be  submissive  to  the  Divine 
will,  but  rejoice  in  it  (Ro'n.  5  : 3-5). 

4.  How  they  knew  that  they  were 
appointed  to  endure  alHictions.  For 
verily,  For  indeed,  when  we  were 
with  you,  we  told  you  before,  ire 
used  to  fell  yon  plainly  heforehund,  re- 
peating the  information  and  warning, 
that  we,  Christians  generally, 
should,  better,  ((veto,  suffer  tribu- 
lation, affliction,  the  same  word  being 
used  as  in  ver.  3  and  7.  Even,  or, 
both,  as  it  came  to  pass,  as  the 
event  proved,  and  ye  know,  in  your 
own  experience.  Such  is  the  inevita- 
ble lot  of  Christians  in  this  life.  There 
was  but  little  persecution  by  the  Ro- 
man government,  but  much  social 
and  religious  persecution.  "  The  fanatic 
priest,  led  on  by  every  personal  and  re- 
ligious motive;  the  man  of  the  world, 
caring  for  none  of  these  things,  but  not 
the  less  resenting  the  intrusion  on  the 
peace  of  his  home ;  the  craftsman,  fear- 
ing for  his  gains;  the  accursed  multi- 
tude, knowing  not  the  law,  but  irritated 
at  the  very  notion  of  this  mysterious 
society  of  such  real,  though  hidden 
strength,  would  all  work  together  to- 
ward the  overthrow  of  those  who 
seemed  to  them  to  be  turning  upsitle 
down  the  political,  religious,  and  so- 
cial order  of  the  world"  (DOCTOR 
JOWETT). 

5.  Paul  repeats  how  in  his  deep  anx- 
iety he  had  sent  Timothy  to  Thes.sa- 
lonica.  For  this  cause,  on  account 
of  your  afflictions,  when  I  aho,  as 
well  as  my  associates,  could  no 
longer  forbear,  no  longer  bear  up 
under  the  anxiety  and  longings  to  visit 
and  strengthen  you,  I  sent  to  know 
your  faith  in  Christ,  how  it  stands. 
In  this  resumption  of  ver.  2  Paul  does 


not  again  mention  Timothy,  but  he 
states  his  own  purpose  in  sending 
Timothy,  in  order  that  he  might  ascer- 
tain the  condition  of  their  fjiith,  whether 
they  were  standing  finn  in  their  trust 
in  Christ.  Lest  by  some  means 
the  tempter,  Satan  (^  :  i«),  have 
tempted  you,  tempted  you  to  forsake 
your  faith  in  Christ,  and  our  labour 
be,  become,  in  vain.  Satan  is  styled 
"  the  tempter"  in  Matt.  4  :  3.  Paul's 
final  success  as  an  instrument  of  their 
salvation  depended  in  a  measure  upon 
themselves.  Even  to  the  end  we  are 
saved  by  faith,  a  living,  fruitful  faith. 
Our  labors  on  our  converts  may  be  par- 
tially or  entirely  frustrated  and  brought 

to  naught   (f^al.  4  :  11  ;    Pliil.  2  :  16). 

6.  Timothy's  return  and  his  cheering 
report.  But  now  (emphatic),  but 
just  now,  when  Timotheus  came, 
Timothy  having  come,  from  you  unto 
us.  Timothy's  coming  with  good  news 
from  theThessalonians  turned  the  apos- 
tle's anxiety  into  joy,  and  he  sits  down 
at  once  and  pens  or  dictates  this  grate- 
ful and  loving  letter.  And  brought 
us  good  tidings,  the  (jospel  news  (the 
same  verb  as  used  in  Luke  1  :  19,  "  glad 
tidings";  and  elsewhere  of  proclaim- 
ing the  good  news  of  salvation,  Gal.  4  : 
13;  Acts  14  :  7),  of  your  faith  and 
charity,  rather,  love.  These  two,  faith 
and  love,  with  their  appropriate  fruits, 
are  the  sum  of  our  inner  and  outer 
Christian  lives  (2  Thess.  1  : 3 ,-  1  johu  3  :  23). 
Comp.  1  :  3,  where  "hope"  is  added. 
And  that  ye  have  good,  or,  XmcZ, 
remembrance  of  us  always.  The 
same  noun  is  used  here  as  in  1  :  2,  ren- 
dered "  mention  "  (which  see).  Their  re- 
membrance was  in  feelings  and  doubt- 
less often  in  words.  They  reciprocated 
the  feelings  of  Paul  and  his  associates, 


324 


I.  THESSALONIANS 


[Ch.  III. 


of  us  always,  desiring  greatly  to  see 

7  us,  ^as  we  also  to  sec  you;  therefore, 
brethren,  '^  we  were  comforted  over 
you  in  all  our  affliction  and  distress  by 

8  vour  faith.     For  now   we   live,   if    ye 
1)  ^ stand  fast  in  the  Lord.     ^For   what 

thanks  can  we  render  to  God  again  for 

you,  6  for  all  the  joy  wherewith  we  joy 

10  for  your  sakes  before  our  God  ;  night 


longing  to  see  us,  as  we  also  to  see  you  ; 

7  for  this  cause  we  were  consoled, 
brethren,  over  you  in  all  our  aflliction 

8  and  distress,  through  your  faith  ;  be- 
cause now  we  live,  if  ye  stand  fast  in 

9  the  Lord.  For  what  thanks  can  we 
render  to  God  for  you,  for  all  the  joy 
wherewith   we  rejoice  for  your  sakes 

10  before  our  God  ;  night  and  day  praying 


c  Phil.  1  ■  8. 


<l  i  Cor.  7  :  6,  7,  13. 


Phil.  4  :  1  ;  3  John  4. 


/I     2. 


«72 


who  renienihered  them  "witliout  ceas- 
ing?" (!:').  Desiring  greatly, 
rather,  Longing,  to  see  us,  as  we 
also  to  see  you.  How  the  apostle 
h)nged  to  see  them,  see  2  :  17,  18.  So 
he  longed  to  see  Timothy  (^  Tim.  i  -.  4), 
and  the  Romans  (Rom.  i  :  ii). 

7.  Therefore,  for  this  cause,  as  in 
ver.  5,  on  account  of  the  good  news 
which  Timothy  brought.  We  were 
comforted,  and  encouraged  (the  same 
verb  as  in  ver.  2),  over  you,  on  ac- 
count of  you  as  a  ground  of  consola- 
tion. In,  literally,  upon,  over,  and 
above,  all  our  artliction  and  dis- 
tress. Their  afflictions  were  not  en- 
tirely removed,  l)ut  relieved,  and  more 
than  counterbalanced  by  the  consola- 
tion which  they  received,  "Thus  we 
often  speak  of  rising  above  our  trials 
and  distresses"  (BoiSE).  We  cannot 
easily  distinguish  between  affliction 
and  distress  (Luke  21  :  23).  They  are 
interwoven,  and  both  here  seem  to  refer 
to  external  trials  and  hardships.  See 
1  :  6  and  3  :  3,  4,  on  affliction;  and  1 
Cor.  7  :  2H,  on  distress  (necessity).  Com- 
pare 2  Cor.  6:4;  12  :  10;  also  2  Cor. 
7:5:  "  We  were  afflicted  on  every 
side;  without  were  fightings,  within 
were  fears."  "  Bonds  and  afflictions 
abide  me"  (Acts  20  :  2,s),  By,  tJirough, 
your  faith,  the  means  through  which 
the  apostle  received  consolation.  It 
was  about  their  faith  in  Christ  that  he 
had  been  anxious,  and  about  itTimothy 
had  been  sent  to  inquire,  and  the  good 
news  concerning  it  had  given  him  joy 

(ver.  5,  6). 

8.  For,  or,  because,  as  a  matter  of 
fact,  now  we  live  (present),  continue 
to  live,  if  ye  stand  last  (present), 
continue  to  stand  fast,  in  the  Lord, 
as  the  sphere  in  which  ye  live,  move, 
and  have  your  spiritual  being.  Paul's 
life  was  wrapjx-d  up  as  it  were  in  his 
Thes.salonian  converts,  as  if  his  very 
life  rested  upon  their  standing  firm  in 


their  faith  and  union  with  Christ.  If 
it  were  otherwise,  it  would  be  like 
death  to  him.  We  have  here  a  revela- 
tion of  Paul's  ardent  and  sensitive  na- 
ture. He  was  bound  up  in  his  converts 
by  the  most  tender  ties  of  an  undying 
affection.  He  lived,  as  it  were,  for 
them  and  in  them.  They  were  his 
"  glory  and  joy  "  (2  :  20),  from  now  on- 
ward to  the  coming  of  the  Lord,    (f'onip. 

2  Cor.  7  :  2-4  ;    Phil.  1:7.)       He    loVCd    them 

as  his  own  life,  and  their  condition  and 
experiences  were  to  him  as  if  they  were 
his  own.  We  get  also  a  view  of  the 
weight  that  rested  upon  the  apostle,  his 
daily  anxiety  "for  all  the  churches" 

(2  Cor.  11  :  28). 

9.  This  verse  and  the  next  form  an 
interrogative  sentence,  equivalent  to  a 
strong  affirmation,  expressing  his  un- 
utterable gratitude  for  the  super-abun- 
dant joy  occasioned  by  the  cheering 
news  from  the  Thessalonian  converts. 
For,  in  justification  of  the  declaration 
just  made  (vor.  8),  what  thanks  can 
we  render  to  God  again,  more  ex- 
actly, tv/iaf  f/ianksgiving  can  ire  make 
in  return  to  God  for  you,  on  your  ac- 
count, for,  introducing  the  basis  or 
ground  of  thanksgiving,  because  of, 
all  the  joy  wherewith  we  joy  for 
your  sakes  before  our  God,  in 
God's  presence  as  a  witness,  (Cow\<.  i  :  :■.. ) 
This  is  the  third  time  in  this  Epistle 
that  the  apostle  expresses  his  thanks- 
giving (1:2;  2  :  n)^  here  most  emphat- 
ically of  all,  both  on  his  own  account 
and  theirs.  "  The  condition  of  alarm 
and  depression  which  St.  Paul  had  pre- 
viously experienced  made  this  rebound 
of  joy  the  more  vivid.  Only  those  who 
have  suHered  much  know  joy  in  its  full 
capacity,  'as  dying,  and  behold  we 
live!  as  sorrowing,  l»ut  ever  rejoicing' 

(2  Cor.  6  :  9,  10)  "    (p'iNDL.W). 

10.  Closely  connected  with,  and  con- 
cluding the  sentence  of  the  preceding 
verse.    Night  and  day  praying  ex- 


Ch.  III.] 


I.  THESSALONIANS 


325 


and  day  ^  praying  exceedingly  that  we 
might  see  your  face,  •  and  might  per- 
fect that  which  is  lacking  in  your 
faith? 

11  Now  God  himself  and  our  Father, 
and  our  Lord  Jesus  Christ,  ''  direct  our 

12  way  unto  you.  And  the  Lord  'make 
you  to  increase  and  abound  in  love 
one  toward  another,   and   toward   all 

13  men,  even  '"  as  we  do  toward  you :  to 


exceedingly  that  we  may  see  j'our 
face,  and  may  perfect  that  which  is 
lacking  in  your  faith  ? 

11  Now  may  our  God  and  Father  him- 
self,  and  bur  Lord  Jesus,   guide  our 

12  way  to  you.  And  the  Lord  make  you 
increase  and  abound  in  love  one  to- 
ward another,  and  toward  all,  as  we 

13  also  do  toward  you  ;  to  the  end  that  he 


h  Rom.  1  :  10-12  ,  15  :  30-32.  i  2  Cor.  13  :  9,  11 ;  Col.  i  : 

f  4    9,  10 ;  2  Thes3.  1  :  3. 


k  Prov   3:56. 


ceedingly,  in  connection  with  thanks- 
giving (preceding  verse).  Prayer  and 
thanksgiving  go  together  (i  :  2.  Practical 
Remarks).  Night  and  day  vividly  ex- 
pressing the  "  without  ceasing"  of  1  :  3. 
That  we  might,  rather,  may,  see 
your  face,  or,  enjoy  your  presence, 
companionship,  and  fellowship,  and 
might,  may,  perfect  that  which  is 
lacking  in,  or,  wanting  to,  your 
faith  ?  Their  faith  in  Christ  was  firm 
and  vigorous  and  all  right,  so  far  as 
they  were  able  to  exercise  it.  They 
had  made  a  remarkable  growth,  but 
there  was  opportunity  for  improve- 
ment. As  faith  comes  by  hearing,  and 
hearing  by  the  word  of  God  ( Rom.  10  :  n) , 
the  presence  and  instruction  of  the 
apostle  would  help  to  complete  a  full 
and  well-rounded  faith  in  Christ,  in 
all  his  relations  to  believers.  The  word 
rendered  perfect  means  to  fit  up,  mend, 
complete — to  make  up  whatever  de- 
fects or  deficiencies  there  might  be  to 
their  faith.  The  cheering  report  of 
Timothy  increased  the  apostle's  interest 
and  love  for  the  Thessaloiiiau  converts, 
and  his  desire  to  see  them  and  help 
them  by  personal  instruction  and  guid- 
ance. 

11.  The  apostle  turns  to  God  in  a 
prayerful  wish  for  himself  and  his 
Thessalonian  converts,  Now  God 
himself  and  our  Father,  etc.  More 
exactly,  but,  turning  from  our  own 
human  desires  and  efforts  to  the  hearer 
of  prayer,  may  our  God  and  Father 
himself,  and  our  Lord  Jesus  (omit 
Christ  according  to  the  most  approved 
text)  direct,  literally,  make  straight 
and  clear  our  w^ay,  removing  all  ob- 
stacles, and  guiding  us  in  coming  unto 
you.  It  should  be  noted  that  the  verb 
direct  in  the  original  is  in  the  singular 
number,  agreeing  with  "our  God  and 
Father  "  and  "  our  Lord  Jesus  "  as  sub- 


ject. This  suggests  their  unity  in  will 
and  action,  and  harmonizes  with  their 
oneness  in  the  Godhead.  Compare  2 
Thess.  2  :  16,  Avhere  the  double  subject 
is  also  followed  by  a  singular  verb. 
Such  fiicts  are  worthy  of  serious  con- 
sideration in  support  of  the  doctrine  of 
the  divinity  of  Christ.  Ellicott  thinks 
"that  the  eternal  Son  is  here  distin- 
guished from  the  Father  in  respect  of 
his  personality,  but  mystically  united 
with  him  in  respect  of  his  Godhead." 

13.  In  verse  10  faith  is  the  object  of 
the  apostle's  prayer;  in  this  verse  love. 
And  the  Lord  make  you.  Yon  is 
emphatic  and  in  contrast  to  himself. 
But,  whatever  guidance  the  Lord  may 
give  us,  you  may  the  Lord  make  to  in- 
crease and  abound,  richly  an<l 
abundantly  in  love  one  toward 
another,  as  Christian  brethren,  and 
toward  all,  generally,  even  their  per- 
secuting enemies  (Matt.  5  :  44).  Lord 
doubtless  refers  to  Christ.  Notice  what 
prominence  the  apostle  gives  to  love. 
(Comp.  1  Cor.  13  :  13  )  The  Thcssalonian 
converts  were  already  noted  for  their 
brotherly  love  (i  :  3 :  4  :  9,  lo)  ;  l)ut  the 
apostle  would  have  them  superabound 
in  this  trait  of  Christian  character. 
The  original  is  very  emphatic  and 
strong  in  its  expression,  Tou-ard,  liter- 
ally, into,  not  easily  rendered  into  Eng- 
lish, their  love  to'  extend  not  merely 
}ip  to,  but  to  reach  into  the  inner  life, 
being,  and  interest  of  others.  Paul 
gives  not  an  unattainable  standard,  but 
makes  his  own  love  the  measure  of 
theirs:  Even  as  Ave  also  do  toward 
you.  His  was  a  living  and  growing 
love,  beginning  before  their  conversion, 
re-enforced  at  their  conversion,  and  in- 
creasing with  their  spiritual  growth 
and  varied  experiences. 

13.  The  final  aim  of  this  abounding 
in  love.     To  the  end  that  he  may 


326 


I.  THE.SSALOXJANS 


[Ch.  11. 


the  end  he  may  "stablish  your  hearts 
luiblamealjle  in  holiness  before  God, 
even  our  Father.  »at  the  coniing  of  our 
Lord  Jesus  Christ  v  with  all  his  saiuts. 


may  establish  your  hearts  blameless 
in  holiness  before  God  and  our  Father, 
at  the  coming  of  our  Lord  Jesus  with 
all  his  saiuts. 


H  5  :  23 ;  1  Cor.  1  :  8 ;  2  Thess.  2  :  17  ;  1  Peter  5  :  10. 


0  1  Cor.  1:7;  15  :  23. 


p  Deut.  33  :  2 ;  Zech.  14  :  5 ;  2  Thess.  1  :  10 ;  Jude  14. 


stablish,  strengthen  and  confirin, 
your  hearts.  The  same  verb  is  used 
as  in  ver.  2,  and  the  purpose  of  Timo- 
tliy's  visit  is  to  be  further  earried  out. 
Compare  James  5:8:  "Stablish  your 
hearts  ;  for  the  eominj<of  the  Lord  is  at 
hand,"  iiaving  in  view  the  return  of 
our  Lord  as  liere.  Unblani cable  in 
holiness,  the  two  sides  united,  nega- 
tive and  positive,  in  wliieli  their  hearts 
should  i)e  estal)lisiu'd.  Comi)are  2  Cor. 
7  :  1  where  the  word  here  rendered  hu/i- 
?jf.s'*-  also  occurs.  Before  God,  even 
our  Father,  in  the  presence  of  our 
Gotland  Fdf/ter  {^eever.  u)^  meeting  his 
approval  and  counted  wortliy  of  his 
presence,  at  the  coming  of  our 
Lord  Jesus  (omit  Christ,  according 
to  tiie  best  text)  with  all  his  saints, 
his  holy  ones,  including  probably  l)oth 
glorified  saints  and  angels.  The  raised 
believer  will  l)e  with  Christ  at  his  com- 
ing (4  :  14.  ifi),  and  angels  will  also  ac- 
company him    (2  The^s.  17:    Ju<lo  14:   Mntt 

16  27 :  To-  31 ).  Xoticc  tlic  thought  Upper- 
most in  the  apostle's  mind,  the  goal  of 
his  prayers  and  lal)ors,  the  Lord's  com- 
ing. Thus  he  closes  each  chapter  (i  • 
10;  2  :  19.  on  which  see  iiott- ).  This  recurriug 
to  the  Lord's  second  coining  shows  bow 
large  a  place  it  held  in  his  heart.  It  was 
the  object  of  his  hope  :  it  would  be  the 
realization  of  his  faith,  the  culmina- 
tion of  his  joy  and  of  a  heart  unblama- 
ble in  holiness  l)efore  God. 

Practical  Remarks. 

1.  We  should  be  willing  to  make  per- 
sonal sacrifif-es  of  feelings  and  comforts 
when  we  can  thereby  promote  the  greater  i 
good  of  Christ's  cause  outside  of  ourselves  j 
(ver.  1:  1  Cor.  i:^ :  7).  I 

2.  If  we  cannot  personally  go  on  a  mis-  i 
sion  ourselves,  but  can  send  others  who 
are  fitted  for  the  work,  we  should  feel  it 
a  privilege  and  duty  to  send,  or  assist  in 
sending  them  (ver.  2  ;  2  Cor.  8  :  22;  Phil. 
2  :  19,  20). 

3.  Afflictions  are  of  God's  appointment 
and    prove  a  test  of   character.     If  im-  ; 


proved,  they  manifest  and  strengthen 
Christian  virtues  and  graces ;  otherwi.se 
their  results  are  evil  (ver.  3-5  ;  Job  7:1-3: 
Ileb.  11  :  2.3:  Rev.  9  :  20.  21). 

A.  The  experience  of  God's  people  in 
all  ages  proves  that  tribulation  results  in 
their  spiritual  and  eternal  good  (ver.  4 ; 
Rom.  5:1-5:  Heb.  11  :  24-2G,  32  f.). 

5.  The  Christian  should  meet  affiictions 
with  courage  and  hope,  humility  and 
watchfulness  (ver.  5 ;  Acts  20  :  24  ;  Phil. 
2  :  14-18). 

6.  The  missionary  should  aim  to  do 
good  not  only  on  his  own  field  of  lalx)r, 
but  also  to  those  who  send  him,  by  reiK)rt- 
ing  his  trials  and  successes  (ver.  6;  Acts 
14  :  27  ;  15  :  3). 

7.  The  steadfast  faith  of  Christians  in 
trials  and  afflictions  is  a  great  source  of 
comfort  and  support  to  their  brethren 
(ver.  7  :  2  Cor.  1:3-7:  Heb.  12  :  1,  28). 

8.  The  minister  of  the  gospel  can  feel 
that  he  has  something  worth  living  for 
when  his  converts  and  his  people  are 
walking  close  with  God  (ver.  8  ;  2  Cor.  7  : 
3,4,  IG). 

9.  For  all  the  advancement  and  suc- 
cesses of  ourselves  and  others  in  the 
divine  life  we  should  rejoice  in  God  and 
give  thanks  and  glory  to  him  (ver.  9 ;  2 
Cor.  3  :  6,  7.  18;  4  :  7). 

10.  Let  us  see  that  we  have  a  living  pro- 
gressive faith  ;  and  that  our  love  for  our 
converts  does  not  blind  us  to  any  defects 
in  their  faith,  but  rather  that  it  excite  us 
to  correct  any  imperfections  therein  (ver. 
10;  2  Cor.  13  :  9-11). 

11.  Christ  is  one  with  the  Father  in 
hearing  and  answering  prayer  (ver.  11; 
John  10:30.  38;  14  :  \Z,  14). 

12.  We  can  never  have  too  nnich  love. 
It  will  help  a  defective  faith  and  form  a 
basis  for  a  life  of  unblamable  holiness 
(ver.  12 :  Gal.  5  :  fi  ;  Acts  15  :  8,  9). 

13.  The  Lord  Jesus  Christ  is  the  agent 
of  all  grace  and  spiritual  blessings  to  be- 
lievers. He  tills  his  people  with  his  love 
and  sanctifies  them  by  his  Spirit,  and  at 


Ch.  IV.] 


I.  THESSALONIANS 


327 


Practical  admonitions. 

4  P^URTHERMORE  then  we  beseech 
vou,  brethren,  and  exhort  you  by  the 
Lord  Jesus,  1  that  as  ye  have  received 
of  us  how  ye  ought  to  walk  ■'and  to 
please  God,  m  ye  would  abound  more 

2  and  more.  For  ye  know  what  com- 
mandments we  gave  you  by  the  Lord 

3  Jesus.  For  this  is  the  will  of  God,  even 
8 your  sanctification,  'that  ye  should 


4  FINALLY  then,  brethren,  we  be- 
seech you,  and  exhort  you  in  the  Lord 
Jesus,  that  as  ye  received  from  us  how 
ye  ought  to  walk  and  to  please  God,  as 
also  ye  are  walking,  ye  would  abound 

2  yet  more.  For  ye  know  what  charges 
we  gave  you,  through  the  Lord  Jesus. 

3  For  this  is  the  will  of  God,  your  sanc- 
tification, that  ye  abstain  from  forni- 


9  2  .  12  ,  Col.  2  :  6. 


r  Col.  1  :  10.  s  John  17  :  17,  19  ;  Eph.  5  .  27  ;  2  Thess.  2 

t  See  refs.  Acts  15  :  20. 


last  he  will  present  them  as  his  glorious  I 
bride  to  his  Father  (ver.  12,  13  ;  Rom.  5  : 
5  ;  Eph.  5  :  26,  27  ;  2  Thess.  1  :  10) .  | 

CHAPTER  IV. 

The  apostle  passes  to  the  second  d 
practical  portion  of  his  Epistle.  He 
exhorts  those  addressed  to  holiness  (ver. 
1-8)  and  brotherly  aiul  universal  love 
(ver.  9-12),  and  comforts  them  regarding 
their  departed  brethren  and  the  coming 
of  the  Lord  (v.r.  13-18). 

1-8.  Exhortation  to  holiness 
and  against  sexual  impurity. 
Paul  exhorts  the  Thessalonian  Chris- 
tians to  that  spiritual  progress  which 
he  had  taught  them  (ver.  1,  2).  God's 
will  was  that  they  should  be  consecrated 
in  holiness,  which  extended  to  their 
bodies  and  was  inconsistent  with  that 
laxity  of  morals  prevailing  around  them 
(ver.  3-5) ;  and  lie  is  the  avenger  of  those 
who  violate  the  laws  of  marriage  (ver.  6). 
Theirs  is  a  holy  calling,  and  they  who 
do  otherwise  treat  God  and  his  Spirit 
with  practical  contempt  (ver.  7,  8), 

1.  Furthermore  then,  as  to  lohat 
remains  therefore,  indicating  that  he  is 
coming  to  a  cio.se.  The  three  preceding 
chapters  are  complete  in  themselves, 
and  could  have  fitly  closed  the  Epis- 
tle with  concluding  prayer.  But  Paul 
is  anxious  for  their  future,  and  he 
turns  from  the  review  of  the  past  to 
suchexhortations  and  counsels  as  they 
needed  in  regard  to  their  conduct  and 
the  second  coming  of  Christ.  Then  in- 
troducing an  inference  from  3  :  L3,  in 
which  Paul  prayed  that  the  Lord 
"may  stablish  your  hearts  unblama- 
ble in  holiness  before  God  and  our 
Father  at  the  coming  of  the  Lord 
Jesus."  Brethren,  we  beseech,  on 
our  part,  and  exhort  you  by,  rather, 


in,  the  Lord  Jesus,  both  Paul  and 
they  being  in  fellowship  with  the  Lord. 
He  exhorts  them  as  Christians,  united 
spiritually  with  Christ  (2  Cur.  2  kj. 
That,  introducing  the  substance  of  the 
exhortation,  as  ye  have  received  of, 
from,  us  how  ye  ought  to  walk, 
live,  conduct  yourselves,  and  to 
please  God,  which  should  be  your 
highest  aim  in  living  (2 :  4, 15  :  Oai.  1  ;  10 ). 
The  best  text,  the  Revised  and  Im- 
proved versions,  have  here,  even  as  ye 
do  walk ;  Paul  would  not  censure  them. 
He  would  have  them  go  on  toward  per- 
fection. The  sum  of  his  exhortation 
is,  that  ye  .  .  .  abound  more  and 
more,  yet  more  in  Christian  conduct 
and  living.  The  perfect  standard  will 
always  be  ahead  of  us. 

2.  Paul  appeals  to  the  recollection 
and  knowledge  of  his  readers.  For 
ye  know  what  commandments, 
w'hat  particular  directions  regarding 
these  matters,  we  gave  you  by, 
through,  the  Lord  Jesus.  The 
apostle  did  not  originate  these  com- 
mands, neither  did  he  commission  him- 
self to  proclaim  them.  But  it  was 
through  the  authority  of  the  Lord  Jesus 

(2  Thess.  3     6), 

3.  The  apostle  specifies  one  impor- 
tant charge  he  had  given  them.  For, 
in  ver.  2,  enforces  the  general  direc- 
tions of  ver.  1  :  for,  in  this,  introduces 
and  enforces  in  particular  direction. 
This  is  the  will  of  God.  God's 
tvill,  in  this  resi)ect.  It  is  this,  name- 
ly, your  sanctification,  that  you  be 
sanctified,  become  holy.  (See  note  iu 
ver.  7.)  Compare  "unblamable  in  ho- 
liness" (3  :  13)^  in  which  he  prays  that 
God  may  stablish  their  heart.s.  Here 
he  exhorts  them  to  the  practice  and 
life  of  holiness.  Compare  "  follow 
after  holiness"  (Heb.  12  :  u).     The  com- 


328 


I.THESSALONIANS 


[Ch.  IV. 


4  abstain  from  fornication:  "that  every 
one  of  you  should  know  how  to  possess 
»  his  vessel  in  sanctification  and  hon- 


4  cation ;  that  each  one  of   you   know 
how  to  obtain  his  own  vessel  in  sancti- 

5  fication  and  honor ;  not  in  the  passion 


I;  1  Cor.  6  ;  15,  18-20. 


I  1  Sam.  21  :  5. 


iiiands  of  Christ  are  in  accordance  with  i 
God's  will,  and  holiness  in  particular, 
and  abstaining  from  everything  incon-  j 
sistent  witii  holiness. 

The  apostle  enlarges  upon  sanctifica- 
tion  from  this  point  to  the  end  of  the 
eighth  verse,  especially  enforcing  chas- 
tity, a  virtue  especially  needed  in  the 
Gentile  world.  First,  negatively,  that 
ye  .  .  .  abstain  from  toriiicatioii,  I 
licentiousness,  and  all  illicit  sexual  in-  1 
tercourse.  This  was  one  of  the  most  j 
common  and  notorious  sins  of  the  an- 
cient heathen  world.  It  was  generally  j 
regarded  with  hut  little  disapprobation. 
It  was  often  made  conspicuous  in  poetry 
and  the  arts,  and  was  permitted  and 
even  encouraged  in  heathen  religion 
and  worship.  Their  moralists  treated 
it  with  indifference.  Even  Socrates 
does  not  censure  it.  Hence  Gentile 
Christians,  who  liad  ])een  wrong  in 
education  and  practice,  and  who  were 
exposed  to  all  the  defilements  of  licen- 
tiousness and  lusts,  needed  such  admo- 
nitions as  here  and  elsewhere   in  the 

Epistles.       (Comp.    Acts     15  ;  20  ;     1    Cor.    5:1; 
6  :  13,  18  :    2  Cor.  12  :  21  ;    Eph.  5  :  .S  ;    Col.  3:5.) 

4.  Positively.  That  every  one, 
each  one,  of  you  (omit  should  )  know 
how  to  possess  his  vessel,  more 
exactly,  how  to  acquire  for  himself,  or, 
ho7v  to  possess  himself  of,  his  own  vessel, 
in  sanctification,  in  the  sanctity  and 
purity  of  a  consecrated  life,  and 
honour,  honorably  to  liimself,  to 
others,  and  to  God.  '"  Self-respect  and 
regard  for  the  honor  of  one's  person, 
as  well  as  reverence  for  God,  forbid 
unchastity  "  (FiNDL.W). 

But  to  what  does  his  oum  vessel  re- 
fer? Mo.st  of  the  ancient  conimenia- 
tors,  and  many  modern  interpreters, 
take  the  words  to  mean  his  own  body. 
But  the  majority  of  recent  expositors 
understand  ?r,s-,sr/ to  be  used  figuratively 
for  irife.  In  favor  of  the  first  view  it 
may  be  said  (1)  That  this  seems  to  be 
the  most  natural,  and  the  one  most 
likely  first  to  suggest  itself,  as  is  evi- 
dent from  the  history  of  its  exegesis. 
(2)  It  is  a  scriptural  use  of  the  word 
vessel.    Thus  in  2  Cor.  4  :  7  :  "  We  have 


this  treasure  in  earthen  vessels"  (see 
note  ou) ;  1  Peter  3:7:  "  giving  honour 
to  the  woman  as  the  weaker  vessel," 
the  idea  of  the  weakness  of  her  physical 
frame  being  predominant.  Comp.  2 
Cor.  5:1,  where  the  body  is  spoken  of 
as  "  our  earthly  house  of  the  taber- 
nacle." (3)  It  accords  l)etterwith  the 
usual  force  of  the  verl)  knoir  how  to, 
which  refers  to  a  habitual  action  or 
state  rather  than  to  any  one  action, 
such  as  obtaining  a  wife.  (comp.  phii.  4  : 
12 ;  1  Tim.  3  : 5.)  (4)  It  also  accoi'ds  with 
the  natural  growth  and  development 
of  tlie  whole  sentence,  and  indeed  of 
the  whole  paragraph,  of  which  this  is  a 
fundamental  part.  The  whole  exhor- 
tation, beginning  with  ver.  3,  is  general 
and  comprehensive,  and  "  to  know  how 
to  secure  the  mastery  over  one's  own 
body"  is  essential  to  the  performing  of 
the  whole  duty  enjoined.  (5)  It  ac- 
cords with  Paul's  instructions  to  other 
churches  and  the  necessities  of  the  case 
elsewhere.  "  He  that  commits  fornica- 
tion, sins  against  his  own  body"  (i  Cor. 
6:  18).  "The  body  is  not  for  fornica- 
tion, but  for  the  Lord"  (i  for.  e  :  i3: 
comp.  Col.  3-5.)  This  vicw  is  defended 
more  lately  by  Findlay,  W.  A.  Stevens, 
and  others. 

But  Alford,  Ellicott,  Jowett,  Dods, 
Boise,  and  many  others,  take  vessel  fig- 
uratively to  mean  irife.  Such  was  its 
frequent  usage  in  Eoman  law,  and 
rabbinic  writers  occasionally  used  an 
equivalent  word  in  that  sense.  Yet  it 
still  remains  true  that  this  use  of  the 
word  is  not  found  el.sewhere  in  the  New 
Testament.  It  is  also  argued  that  flu- 
verb  here  does  not  mean  possess  (the 
perfect  tense  being  the  one  for  that 
meaning),  but  to  (require,  or  jirocure  a 
thing  for  one's  self ;  and  that  such  a 
meaning  cannot  be  used  here  of  one's 
own  body,  but  is  applicable  to  a  wife. 
But  it  may  be  replied  that  the  idea  of 
continuance  is  in  the  verl),  and  in  con- 
nection and  with  "to  know  how"  (••^ee 
ahove),  points  to  a  habitual  action  or 
state.  It  naturally  suggests  the  con- 
ception of  the  body  as  something  to  be 
subdued,  appropnated,  and  to  he  vutde 


Ch.  IV.] 


I.  THESSALONIANS 


329 


5  our ;  y  not  in  the  lust  of  concupiscence, 
^even  as  the  Gentiles  which  know  not 

6  God:  a  that  no  man  go  bej'ond  and  de- 
fraud his  brother  in  o«.(/  matter:  be- 
cause that  the  Lord  *>  is  the  avenger  of 
all  such,  as  we  also  have  forewarned 

7  you  and  testified.    For  God  hath  not 


of  desire,  like  the  Gentiles  who  know 

6  not  God.  That  no  one  go  beyond  and 
defraud  his  brother  in  the  matter ;  be- 
cause the  Lord  is  an  avenger  for  all 
these  things,  as  we  also  told  you  be- 

7  fore,  and  solemnly  testified.    For  God 


y  Rom.  1  :  24,  26 ;  Col.  3:5.  z  Kph.  4  :  17,  18.  a  Lev.  25  :  14 ,  Ueut.  25  :  13-16. 

b  See  refs.  Deut.  32  :  35  ;  Job  31  :  13,  14. 


one's  own  (Luke  21  :  19).  This  certainly 
accords  with  the  meaning  of  the  word, 
and  also  with  Paul  in  1  Cor.  9  :  27  : 
"  But  I  buffet  my  body  and  Ijring  it 
into  bondage,"  etc.  (comp.  Rom.  7  :  2.'?,  24.) 
So  also  Doctor  Lillie  in  "  Lange"  :  "  Let 
every  one  of  you  seek  to  get  possession 
and  control  of  it  [the  body],  in  a  holy 
aad  honorable  use,  not  in  a  vile  abuse." 
Besides,  it  seems  to  me  ludicrous  that 
Paul  should  command  them  to  know 
how  to  obtain  a  wife  ! 

5.  Not  in  the  lust  of  concupis- 
cence, better,  not  in  the  passion  of 
lust,  or,  in  a  state  of  liistfnl  passion, 
overpowered  and  immersed  in  the  en- 
slaving influence  of  evil  desire,  even 
as  the  Gentiles  do  who  know  not 
(iod,  having  no  just  conception  of  his 
infinite  holiness.  It  is  characteristic  of 
Gentiles,  the  heathen,  and  it  is  not  so 
strange  in  them,  since  they  know  not 
God.  Compare  Rom.  1  :  21-.32,  a  fear- 
ful description  of  the  most  revolting 
forms  of  pagan  life  in  the  apostle'sday, 
and  of  the  terrible  degradation  and 
punishment  of  the  heathen  for  their 
willful  ignorance  of  God.  Here  this 
clause  is  in  striking  contrast  with  the 
preceding  clause,  "in  sanctification 
and  honour."  Compare  Rom.  7  :  5, 
"the  passions  of  sins,  which  wrought 
in  our  members."  Better  things  were 
expected  of  Christians  who  knew  God 
through  Jesus  Christ  (Rom.  7:24,25), 
liaving  "  turned  from  idols  to  serve  a 
living  and  true  God"  (ver.  1-9).  "  Let 
each  one  learn  by  practice  and  experi- 
ence, to  guide  and  master  his  body  as  a 
true  instrument  of  the  soul,  and  not 
abandon  it  to  a  fierce  violence  of  the 
passions"  (Olshausen). 

6.  That  no  man,  no  one,  go  be- 
yond, overstep  the  proper  tiinits,  and 
defraud,  or,  tvrong,  his  brother  in 
any  matter,  rather,  in  the  matter  re- 
ferred to  in  the  two  preceding  verses. 
The  unchaste  not  only  oppose  God's 
will  and  dishonor  themselves,  but  thev 


also  transgress  the  laws  of  their  own 
being  and  of  their  moral  and  social 
relations,  and  defraud,  wrong  and  take 
advantage  of,  the  sanctities  of  their 
brothers'  private  and  social  lives.  The 
prohibition  in  this  verse  may  include 
any  injury  done  to  another  relating  to 
the  affections  and  rights  of.the  marriage 
relations,  amounting  to  adultery  in 
thought,  word,  or  deed.  "The  apostle 
sets  the  wrong  in  the  strongest  light :  it 
is  to  '  cheat  one's  brother,'  and  that  is 
what  touches  most  nearly  the  sanctities 
of  life.     Hence  the  stern  warning  that 

follows"  (FiNDLAY). 

Many  eminent  expositors  suppose 
covetousness  to  be  the  sin  prohibited  in 
this  clause ;  and  appeal  to  the  close 
connection  of  this  sin  with  that  of  un- 
chastity  elsewhere  in    Paul's  writing.s 

(Rom.  1  :  29  :    Kph.  5:3:    Col.  3:5),  and    that 

these  two  sins  were  the  chief  outgrowth 
of  idolatry.  But  the  words  above,  in 
the  matter,  seem  plainly  to  refer  to  the 
sin  of  unchastity;  and  this  reference 
appears  to  be  implied  by  the  general 
designation,  "  uncleanness,"  in  verse 
seven.  The  introduction  of  a  newsub- 
I  ject  at  this  point  seems  to  me  to  })e  un- 
I  natural,  and  is  without  linguistic  proof. 
The  growth  of  the  passage,  l)eginning 
with  verse  three,  is  from  unchastity  to 
the  heinous  sin  of  adultery.  So  Alford, 
Ellicott,  Jowett,  Stevens,  and  others. 

Because  the  Lord  is  the,  rather, 
an,  avenger,  punisher  (Rom.  13  4),  of 
all  such,  ratlier,  for  all  these  things, 
the  various  forms  of  fleshly  unclean- 
ness. "  Fornicators  and  adulterers 
God  will  judge"  (uob.  i3:4).  As  we 
.  .  .  have  forewarned,  as  ire  also 
before  told  yon  plainly  and  solemnly 
testified.  While  Paul  and  his  asso- 
ciates were  with  them  they  had  spoken 
plainly  and  solemnly  against  all  sins 
of  personal  and  social  impurity,  and 
the  necessity  of  a  sanctified  life. 

7.  For,  in  confirmation  of  the  fore- 
going instruction  is  this  fact,  that  God 


33U 


1.  THESSALONIANS 


[Ch.  IV. 


called  us  unto  uncleanness, « but  unto 

8  lioliness.  ''He  therefore  that  despiseth, 
(lespiseth  not  man,  but  God,  « who 
hatli  also  given  unto  us  his  Holy 
Si)iiit. 

9  But  as  touching  brotherly  love  ^ye 
need  not  tluit  I  write  unto  you:  for 
If  ye  yourselves  are  taught  of"  God   to 

10  love  one  another.  ''And  indeed  ye  do 
it  toward  all  the  brethren  which  are 
in    all    Macedouia.     But  we  beseech 


did  not  call  us  for  uncleanness,  but  in 

8  sanctiHcation.  Therefore  he  that  re- 
jects, rejects  not  man,  but  God,  who 
gives  t(i  you  his  Holy  Spirit. 

9  But  concerning  brotherly  love  ye 
need  not  that  I  write  to  you;  for  ye 
yourselves  are  tauglit  by  God  to  love 

10  one  another.  For  ye  are  also  doing  it. 
toward  all  the  brethren  who  are  in  all 
Macedonia.    But  we  exhort  you,  breth- 


c  Lev.  11  .  44 ;  Hub.  12.14:1  Peter  1  :  14-16.  d  Luke  10  :  16. 

/5  :  1.  g  .Matt.  22  :  39 ;  John  13  .  34,  35 ;  14  :  26 ;  1  Johu  I 


e  1  Cor.  2  •  13 :  1  Peter  1  :  12. 
11.  A  2  Cor.  8     1,2. 


hath  not  called,  rather,  did  not  call 
us,  returning  to  tlie  starting  point 
(ver.  .•<)  ;  God's  purpose  juul  call  precede 
the  Christian  life.  Unto,  far  tlie  pur- 
pose of",  uncleanness,  for  tlie  practice 
<)f  carnal  impurity  like  the  Gentiles 
from  which  lie  had  exhorted  tliem  to 
uhstain,  but  unto  holiness,  better, 
hut  in  sd.ncfijicdtion,  surrounded  with 
holy  influences  and  attended  by  the 
Ifoly  Spirit,  wiiich  fori)a(]e  all  impur- 
ity and  demanded  con.secrated  living. 
S<inrtific<(ti<)n  is  taken  in  a  wider  and 
general  sense,  including  the  separation, 
consecration,  and  growth  in  moral  pu- 
rity (2  Tlicss.  2   :  13;    1   I'otcr  I  .  2;    1  Cor.   1   ;  .SO, 

uote).  The  word  thus  rendered  occurs 
ten  times  in  the  New  Testament,  but 
is  not  found  in  classic  Greek.     In  ver. 

3    it    is   opposed    to    lust.       (See    note.)       In 

Rom.  6  :  10,  22,  it  points  to  the  result 
of  a  consecrated  heart  and  life.  In 
Heb.  12  :  14  it  is  that  sanctify  which 
Christians  should  pursue  after,  and 
which  is  nee<led  for  God's  presence. 

8,  He  therefore.  Wherefore  then, 
re-affirming  and  summing  up  ver.  2-7, 
he  that  despiseth,  rejecteth,  disre- 
garding and  setting  at  naught  these  ex- 
hortations, rejecteth  not  man  but 
(>od,  not  mere  human  but  divine 
authority.  It  was  "the  will  of  God  " 
(ver.  3),  and  it  was  their  duty  "to 
please  (Jod"  (ver.  i),  Paul  and  his 
associates  were  the  conveyers  not  of 
their  own  message,  but  (Jod's,  who 
hath  also  given,  better,  n>ho  also, 
in  addition  to  the  message,  gives  unto 
us  his  Holy  Spirit,  rather,  accord- 
ing to  the  oldest  and  best  text,  nnto 
yon,  entering  into  the  soul,  enlight- 
ening, purifying,  and  imparting  en- 
ergy to  do  God's  will.  The  form  of 
the  Original  iseniphatic  and  expressive, 
literally,  a'ho  gives  his  own  Spirit,  the 


Holy,  Avhose  essential  attribute  is  holi- 
ness,   unto   yon.       (Comp.  Oal.  4:6;    Kpli.  S  : 

i«)  The  climax  of  the  argument  is 
here.  The  Holy  Spirit  was  their  Helper 
in  obeying  God.  All  unchastity  in  act 
or  thought  would  be  repulsive  to  his 
holiness.  It  would  be  rejecting  God's 
commands,  and  sinning  against  the 
Spirit  within  them.  Compare  a  simi- 
lar argument  in  1  Cor.  6  :  19:  "  Know 
ye  not  that  your  body  is  a  temple  of  the 
Holy  Spirit  who  is  in  you?" 

9-12.  Exhortation  to  broth- 
erly  KINDNKSS  AND  OTHER   DUTIES. 

9.  But  as  touching,  or,  concern- 
ing, brotherly  love  ye  need  not, 
or,  ye  have  no  need,  that  I  write  unto 
you.  Love  of  the  brethren  is  an  evi- 
dence of  conversion  (i  Johu  3  :  u)^  and 
continuance  in  the  exerci.se  of  this 
grace  indicates  progress  in  sanctifica- 
tion.  Paul  is  not  using  a  mere  rhetori- 
cal figure,  but  stating  an  actual  fact. 
The  Thessalonian  converts  excelled  in 
this  grace  (i  ;  » ;  2  Thcss.  i  :  3).  Tliere  is, 
indeed,  no  need  that  one  should  write 
you  about  this.  For  ye  yourselves 
(eniphatic)  are  taught  of  God,  God 
taught  (a  single  word  and  found  only 
here  in  the  New  Testament),  to  love 
one  another,  the  end  or  i)nrpose  of 
the  teaching,  tlutt  ye  lore  one  itnttther. 
God  had  taught  by  the  Holy  Spirit  who 
had  been  given  them  (v.r.  8),  and  had 
shed  abroad  God's  love  in  their  hearts 

(Rom.  5  :3). 

10.  And  indeed,  rather,  For,  as 
evidence  of  being  divinely  taught,  not 
only  are  ye  loving  one  another  in  Thes- 
salonica,  but  also  ye  do  it,  are  doing 
it  H)ito  and  among  all  the  brethren 
.  .  .  in  all  Macedonia.  Thessalonica 
was  the  capital  and  commercial  center 
of  Macedonia,  and  the  Thessalonian 
Christians  had  improved  the  opportuni- 


Ch.  IV.] 


I.  THESSALONIANS 


331 


you,  brethren,  '  that  ye  increase  more 

11  and  more ;  ^  and  that  ye  study  to  be 
quiet,  and  to  do  your  own  business, 
and  'to  work  with 'your  own  hands,  as 

12  we  commanded  you  ;  ™  that  ye  may 
walk  honestly  toward  them  that  are 
■without,  and  that  ye  may  have  lack  of 
nothing. 


11  ren,  to  abound  yet  more  ;  and  to  make 
it  your  aim  to  be  quiet,  and  to  do  your 
ow"n  business,  and  to  work  with  your 

12  own  hands,  as  we  charged  you ;  that 
ye  may  walk  becomingly  toward  those 
without,  and  may  have  need  of  noth- 
ing. 


k  2  Thess.  3  :  11,  12  :  1  Peter  4  :  15. 

m  See  refs.  Rom.  12  :  17,  and  13 


I  See  refs.  Acts  20  :  35. 


ties  which  their  position  and  influence  j 
gave  them  for  exercising  their  love 
toward  the  brethren  of  Philippi,  Berea,  j 
and  the  stations  and  offslioots  of  the 
churches.  Silas  and  Timothy  on  their 
return  from  Macedonia  doubtless 
brought  this  plea.sing  report  to  the 
apostle  (3:6:  .Acts  18:5).  Brotherly 
love  was  a  distinguishing  characteristic 
of  early  Christians. 

But,  notwithstanding  this  praise- 
worthy exhibition  of  your  love,  we 
beseech,  or,  exhort,  yon,  brethren, 
that  ye  increase  more  and  more, 
(hat  ye  abound  (the  same  verb  as  in 
ver.  1  and  in  3  :  12)  yet  more,  in  this 
grace.  Paul  would  have  them  press  on 
toward  perfection  in  love,  and  fall 
nothing  short  of  this.  Compare  our 
Lord's  words,  "That  ye  love  one 
another  as  I  have  loved  you"  (John  15  : 
12),  and  John's  words,  "In  this  we 
know  love,  that  he  laid  down  his  life 
for  us ;  and  we  ought  to  lay  down  our 
lives  for  the  brethren  "  (1  Joim  3  :  le). 

11.  And,  consistent  with  and  grow- 
ing out  of  this  love,  that  ye  stndy, 
rather,  that  ye  be  ambitious  (compare 
Rom.  15  :  20  and  2  Cor.  5  :  9,  notes,  the 
only  other  places  where  this  verb  oc- 
curs in  the  New  Testament)  to  be 
qniet,  living  a  quiet  life  in  general, 
orderly,  staying  at  home  and  not  run- 
ning hither  and  thither.  Compare 
1  Tim.  2  :  2,  where  Paul  prays  "  that 
we  may  lead  a  tranquil  and  quiet  life 
in  all  godliness  and  decorum."  And 
to  do  your  own  business,  neither 
neglt^cting  your  own  aflfiiirs  nor  med- 
dling with  the  affairs  of  others.  Com- 
pare 2  Thess.  3:11:  "some  who  walk 
among  you  disorderly,  who  work  not 
at  all,  but  are  busybodies."  "Those 
who  meddle  with  other  people's  busi- 
ness commonly  neglect  their  own  ;  and 
idleness  goes  hand  in  hand  with  offi- 
ciousness"  (Findlay).  And  to  work 
with   your  own  hands,   practising 


industry.  Doubtless  most  of  the  church 
depended  on  manual  labor  for  their 
livelihood.  It  was  best  for  all  to  be 
industrious.  He  had  set  them  an  ex- 
ample of  "labor  and  toil,  working 
night  and  day  "  (2  Thess.  3:8).  Perhaps 
the  Thessalonian  Christians,  expecting 
the  speedy  coming  of  Christ,  were  be- 
coming restless  and  neglectful  of  the 
common  duties  of  life.  This  had  been 
the  subject  of  the  apostle's  warnings 
while  he  was  with  them,  as  Ave  com- 
manded, or,  charged,  you.  How  he 
charged  them,  see  2  Thess.  3  :  10-12. 
Industry  is  a  safeguard  against  temp- 
tations and  crime. 

12.  That  ye  may  walk  honestly, 
rather,  honorably,  in  a  becoming  man- 
ner, toward  them  that  are  with- 
out, those  who  were  not  Christians. 
They  should  bring  honor  rather  than 
dishonor  on  the  cause  of  Christ,  and 
"adorn  the  teaching  of  our  Saviour 
God  in  all  things"  (Titus  2  :  10).  Com- 
pare "  Walk  in  wisdom  toward  those 
without,  buying  up  the  time"  (Coi  4  :  5, 
note).  And  that  ye  may  have  lack, 
better.  And  have  need,  of  nothing:, 
thus  dependent  on  no  one.  A  quiet 
and  industrious  life  would  rai.se  them 
in  public  estimation,  especially  impor- 
tant in  a  thriving  commercial  city  like 
Thessalonica,  and  it  would  make  them 
independent  of  the  help  of  others.  The 
apostle  could  have  added  another  mo- 
tive, that  of  becoming  givers  rather 
than  receivers,  "that  ye  may  have 
whereof  to  give  to  him  that  hath  need  " 
(Eph.  4  :  28).  Compare  1  Tim.  5  :  8,  If 
any  one  neglects  to  provide  for  his  own 
household,  "he  has  denied  the  faith 
and  is  worse  than  an  unbeliever." 

13-18;    5  :   1-11.      Concerning 

THE  COMING  OF  THE  LORD  JeSUS 
AND      THE       STATE       OF       DEPARTED 

BRETHREN.  They  who  die  in  the 
faith  will  rise  when  Jesus  returns  (ver. 
13,  14).    The  dead  in  Christ  shall  .suffer 


332 


I.  THESSALONIANS 


[Ch.  IV. 


Respecting  the  Lord's  second  coming  and 
deceased  brethren. 

l:i  But  I  would  not  have  you  to  be  ig- 
norant, brethren,  concerning  tliem 
n  wliich  are  asleep,  that  ye  sorrow  not, 
oeven  as  others  p  which  have  no  hope. 

14  Fori  if  we  believe  that  Jesus  died  and 
rose  again,  even  so 'them  also  which 


13  But  we  wish  you  not  to  be  ignorant, 
brethien,  concerning  those  who  are 
sleeping,  in  order  tluit  ye  sorrow  not, 
14  as  do  the  rest  who  haveno  hope.  For 
if  we  believe  that  Jesus  died  and  rose 
again,  so  also  those  who  fell  asleep 


Seerefs.  John  11  :  11. 
q  Rom.  8  :  II 


0  Deut.  14  :  1,  2;  2  .Sam.  12  .  2 
1  Cor.  15  :  12-23  ;  2  Cor.  4  :  13,  14. 


p  Prov.  14  :  32;  Eph.  2  :  12. 
r  Rev.  14  :  13. 


110  loss,  for  they  shall  rise  first ;  and 
then  the  living  ])elievers  shall  be 
caught  up  to  meet  their  Lord  in  the 
air  (ver.  i5-it<).  But  the  time  of  his  ad- 
vent is  unknown;  it  would  l)e  sudden 
and  unexpected  (5  :  i.  2).  Attended 
with  sudden  destruction  upon  the 
wicked,  but  it  will  be  otherwise  with 
tlie  righteous  (ver.  3-5).  An  e.xhortation 
to  watchfulness  and  soberness  (ver.  e-s). 
Tliecertainty  of  their  salvation,  whether 
they  die  or  live  (ver. »-ii).  The  remain- 
ing verses  of  this  chapter  treat  of  de- 
parted believers  in  relation  to  the  com- 
ing of  the  Lord.  The  first  eleven  verses 
of  the  ne.xt  ciiapter  are  upon  the  time  1 
of  his  coming  and  its  relation  to  the  \ 
wicked  and  righteous.  I 

13.  Paul  treats  the  second  coming  of  1 
Christ  as  a  matter  of  fact.  He  had 
already  made  tiie  Thessalonians  famil- 
iar witli  it  by  iiis  teachings.  But  they  ; 
needed  additional  instruction,  espe-  I 
cially  in  regard  to  believers  who  had 
died  since  the  apo.stle  had  left  them.  ' 
But  I,  ratiier,  according  to  the  true 
text,  we,  including  Silas  and  Timothy 
(1  =  1),  would  not  have  you  to  be 
isriiorant,  a  common  phrase  with 
Paul  in  calling  attention  to  a  new 
topic,  or  something  important  (Rom.  11  : 
2.5:  1  (or.  10  1.  note).  Concerning:  tlieiii 
which  are  asleep,  irho  are  sleeping, 
some  of  the  l)rcthrcn  had  died,  others 
were  dying.  Tiie  reference  appears  to 
be  to  Christians  dying  in  Thessalonica. 
There  could  not  have  been  a  large  num- 
ber of  these,  for  the  church  was  com- 
f)aratively  small  and  the  time  had  not 
)een  long  since  Paul  was  with  them. 
They  were  expecting  the  Lord's  com- 
ing in  their  own  day,  and  were  anxious 
for  the  welfare  of  their  fellow-Chris- 
tians who  from  time  to  time  were 
dying.  Sleep  is  the  (^hristian  cpitiict 
for  death,  implying  that  the  believer 
still  exists,  that  lie  rests  from  earthly 
labors,  ami  that  death  is  temporary  in 


its  nature  in  relation  to  him.     (See  Acts 

7  :  60;    1  Cor.  15  :  18,  uotes.) 

That  ye  sorrow  not,  more  ex- 
actly, 1)1  order  that,  etc.  Ignorance 
would  conduce  to  such  sorrow  ;  enlight- 
enment would  tend  to  remove  it. 
Even  as  others,  literally,  os  also  the 
rest,  of  men,  "those  without "  (ver.  12 ; 
Eph.  2  :  13)^  tcfio  have  no  hope,  in 
Christ  (1  :  3),  who  "brought  life  and 
immortality  to  light  through  the  gos- 
pel "  (2  Tim.  1  :  10),  uo  hope  in  his  return 
(1  :  10),  and  in  the  blessedness  of  a  fu- 
ture life.  Compare  Eph.  2:12:"  Hav- 
ing no  hope  and  without  God  in  the 
world,"  a  description  strikingly  true 
of  the  heathen  world  in  the  apostle's 
day.  Paul  does  not  forbid  natural  sor- 
row over  the  loss  of  loved  ones,  but  that 
heathenish,  hopeless  sorrow  which 
views  the  death  as  the  end  of  all,  and 
the  future  as  a  blank,  an  unbroken 
night.  He  would  have  .sorrow  mitigated 
with  views  of  the  resurrection  and  the 
glories  of  eternal  life  in  Christ's  king- 
dom. 

14.  For,  introducing  a  reason  why 
we  should  not  give  way  to  heathenish 
sorrow  over  the  death  of  Christians, 
if  we  believe,  accepting  and  resting 
upon  the  truth,  tliat  Jesus  died 
and  rose  again.  Here  we  have  the 
briefest  statement  of  the  fundamental 
truth  of  Christ's  death  and  resurrection 
in  rclati(tn  to  believers.  Compare  Rom. 
4  :  2.T :  "Who  was  delivered  for  our 
offenses  and  was  raised  for  our  justifi- 
cation "  ;  also  Rom.  10  :9  ;  1  Cor.  15:3. 
As  Christians  they  l)elieved  and  rested 
upon  the  two  great  fncts  of  Jesus'  death 
and  resurrection.  They  had  accepted 
them  when  they  first  believed,  and  they 
must  with  equal  confidence  accept  all 
of  the  glorious  results  in  behalf  of  their 
deceased  brethren,  Christ,  "  a  firstfruit 
of  those  who  have  fallen  asleep"  (i  cor. 

15  :  20). 

Tile  apostle  also  states  the  conclusion 


Ch.  IV.]  I.  THESSALONIANS  33S 

s]eepin  Jesus  will  *  God  bring  with  him.  I       through    Jesus    will    God    bring  with 
15  For  this  we  say  unto  you  t  by  the  word    15  him.    For  this  we  say  to  you,  by  the 


of  the  Lord,  that  "  we  which  are  alive 
and  remain  unto  the  coming  of  the 
Lord  shall  not  prevent  them  which  are 


word  of  the  Lord,  that  we  the  living, 
who  remain  to  the  coming  of  the 
Lord,  shall  by  no  means  precede  those 


s  Zech.  14  :  5. 


t  1  Kings  13  :  17.  18  ;  20  .  35. 


n  1  Cor.  15  :  51-53, 


in  a  condensed  form  :  Even  so  them 
also,  which  sleep  in  Jesus,  bet- 
ter, Thus  also  those  who  fell  asleep 
through  the  Jesus  just  spoken  of, 
through  whom  death  has  been  robbed 
of  its  terrors  (i  <"or.  i5 :  55-57)  and  has  be- 
come a  calm  and  hopeful  repose  (1  Cor. 
15  :  22,  23).  Will  God  bring  with 
him,  with  Jesus.  Their  resurrection 
is  assumed  and  their  presence  with 
Christ  at  his  coming  is  declared.  Tak- 
ing a  general  view,  all  who  shall  have 
fallen  asleep  in  Jesus  will  God  raise 
and  bring  \^\xh  Jesus  at  his  coming. 
This  grows  out  of  their  relation  to 
Christ.  They  are  spiritually  with  him 
and  will  be  joined  in  eternal  fellowship 
with  him.  He  is  the  head,  they  tlie 
body  ;  he  is  their  resurrection  and  life. 
Compare  "the  dead  in  Christ  "  ( ver.  le), 
also  1  :  10  and  Rom.  8  :  29  "  the  first- 
born among  many  brethren," 

There  is  a  difficulty  about  the  con- 
nection of  the  words  in  the  last  clause. 
A  majority  of  modern  interpreters  join 
"  through  Jesus  "  with  the  verb  "  will 
bring " :  even  so  them  also  that  are 
fallen  asleep  will  God  through  Jesus,  as 
the  Mediator  through  the  power  of  his 
death  and  by  virtue  of  his  resurrection, 
bring  with  him,  with  Jesus.  Alford 
opposes  this  construction  as  "  flat  and 
dragging  in  the  extreme,  him  referring 
to  Jesus  already  mentioned  in  the  same 
clause."  Ellicott  is  disposed  to  think  it 
"  an  open  question  "  as  to  which  of  these 
constructions  is  the  right  one,  though 
he  favors  the  other  view.  W.  A.  Ste- 
vens, while  hesitating  to  speak  posi- 
tively says,  "The  order  of  the  words 
in  the  original  seems  rather  to  favor 
the  fqrmer  construction  ;  moreover,  the 
context  requires  some  such  qualifying 
phrase,  either  in  thought  or  expressed, 
to  the  words,  '  them  that  are  fallen 
asleep.'  "  Upon  tlie  whole  the  con- 
struction first  given  seems  to  me  to  be 
preferred.  Either  view,  however,  ex- 
presses a  scriptural  truth. 

15.  For,  to  explain  and  confirm 
what  has  just  been  said  about  the  dead 
in  Christ,  this  we  say  unto  you  by, 


more  exactly,  in,  the  word,  that  is 
in  the  vords  of  the  Lord,  of  Christ. 
What  follows  is  to  be  taken  as  a  direct 
revelation  from  the  Lord  rather  than 
an  inference  from  his  teachings  or  an 
unrecorded  traditional  saying  like  Acts 
20  :  35.  Paul  refers  to  special  revela- 
tions from  Christ  ( 1  Cor.  11  :  23  ,  Gal.  1  : 

12  ;    2  ;  2  :   comp.  2  Cor.  12  :  1,  7). 

That  we  which  are  alive  and 
remain,  we  the  living,  who  are  left; 
who  survive,  unto  the  coming  of 
the  Lord.  Paul  conceives  of  two 
classes  of  believers,  those  living  at  the 
Lord's  appearing  and  those  falling 
asleep  before  his  appearing.  "  Paul 
still  belonged  to  the  class,  the  living, 
when  these  words  were  written  ;  and  it 
was  quite  in  keeping  with  the  popular 
use  of  language  to  say  who  are  alive ; 
but  this  is  guarded  and  modified  by 
the  next  clause,  those  who  survive" 
(Boise). 

The  apostle  sometimes  identifies  him- 
self with  the  dead  and  sometimes  with 
the  living.  In  the  same  Epistle  he 
says,  "  God  both  raised  the  Lord,  and 
will  raise  up  us  through  his  power," 
and,  "We  shall  not  all  sleep,  but  we 
shall  all  be  changed  "  (i  Cor.  e  :  u ;  15 :  51). 
There  is  no  intimation  here  or  anywhere 
that  Paul  had  received  a  revelation  that 
he  would  live  till  the  second  coming  of 
Christ.  Nor  is  it  implied  that  he,  any 
more  than  John,  really  expected  that 
he  "  would  not  die  "  (John  21  :  23).  The 
apostle  longed  and  hoped  for  the  Lord's 
speedy  return  (2  Cor.  5  :  2-4)  and  en- 
forced watchfulness  and  preparation 
for  that  day,  but  was  ignorant  of 
the  length  of  the  intervening  period 
(5:1:  2  Thess.  2  ;  1  f. ).  His  language  im- 
plies the  possibility  of  Christ's  coming 
in  his  own  lifetime,  or  during  that  gen- 
eration, but  he  appears  not  to  have 
thought  it  immediate  (2  Thess.  2:2).  So 
likewise  Peter,  James,  and  John  (i  Peter 

4:7;    James    5:8:     1    John    2  ;  18).      In    after 

years  Paul's  point  of  vision  was  some- 
what changed.  With  further  growtli 
in  knowledge  and  a  deeper  insight  into 
divine  things,   and  doubtless    further 


884 


1.  THESSALONIANS 


[Ch.  IV. 


16  asleep.  For  »the  Lord  himself  shall 
descend  from  heaven  with  a  shout, 
with  the  voice  of  J  the  archangel,  and 
with  'thctrumpof  God  :  ^and  thedead 

17  in  Chri.st  shall  rise  lirst :  ''then  we 
which  are  alive  and  remain  cshall  be 
caught  up  togetlier  with  them  <>iu  the 
clouds,  to  meet  the  Lord  in  the  air : 


!  16  who  fell  asleep.     Because   the   Lord 

himself    will    descend     from    heaven 

with  a  shout,   with   the   voice  of  the 

archangel,   and   with   tlie   trumpet  of 

I       God;  and  the  tlead  in  Christ  will  rise 

,  17  first.   Then  we  the  living,  who  remain, 

'       will  be  caugiit  up  together  with  them 

I       iu  clouds  into  the  air  to  meet  the  Lord  ; 


X  Malt.  26  .  64  ;  see  refs.  Acts  1  :  11 ;  2  Thess.  1 
Cor.  15  :  23  52.  b  1  Cor.  15  :  51.  c  1  Kings  1 


7.  y  Jude  9. 

8  ;  12;  2  Cor.  12  :  2. 


z  1  Cor.  15  :  52. 
d  .\cts  1:9;  Elev.  11  :  12. 


revelations  from  the  Lord,  he  conceives 
of  Christ's  coming  as  more  remote  (2 
Tim.  4:8)  and  anticipates  entering  into 
the  presence  of,  and  enjoying  spiritual 
fellowship  with  Christ  (I'l'ii.  1  :  a^). 

Shall    not   prevent,    s/ia/l   by  no 
means  precede  (emphatic)  thein  that 
are  asleep,  that  fell  asleep,  that  shall 
have  fallen  asleep  before  the  Lord's  re- 
turn. The  living  at  that  day  shall  have 
noadvantage  over  "thedead  in  Christ," 
which  fact  the  apostle  goes  on  to  show  ' 
in  the  next  ver.se.     The  Thessalonians  ' 
therefore  should   dismiss    at  once  all  | 
anxieties  for  their  brethren  who  had  1 
died.  I 

16.  The  reason  for  the  preceding ; 
statement.  For,  becanse,  the  Lord  j 
himself,  not  any  e>ubstitute,  but  the  ] 
exalted  and  glorified  Christ  in  his  per- 
sonal and  majestic  presence  ( Acts  1  :  11). 
The  language  partakes  of  a  military 
style.  Shall  descend  from  heaven 
with  a  shout,  attended  with  a  loud 
suiainons,  coiiim((nd,  or,  signal,  like  a 
general  to  his  army.  At  the  grave  of  | 
Lazarus  Jesus  cried  with  a  loud  voice 
(.ji.iiii  11  :  43).  The  shout  is  not  neces- 
sarily of  the  Lord  himself,  but  is  ex- 
plained by  the  following  clauses  which 
are  in  apposition,  namely,  with  the 
voice  of  the  archangel  and  with 
the  trump  of  liod,  or  more  exactly, 
irith  voice  of  archangel  and  irith  trumpet 
of  God.  His  comiiig  will  be  attended 
with  these  signs  of  power  and  glory. 
Christ  will  be  attended  with  angels 
(.Mutt.  25:31:2  Tiu-ss.  1:7).  The  arch- 
angel may  be  regarded  as  the  chief  of 
the  angelic  liost ;  so  Michael  is  called 
in  Jude  9,  and  "the  great  prince" 
in  Dan.  I'J  :  1.  Compare  "  Michael 
and  his  angels"  (R^v.  12  :  7).  An  arch- 
angeTs  voice  indicates  the  power  and 
majesty  of  the  summons.  (7od\s  triimjnt 
is  that  which  belongs  to  him,  used 
at  his  command  and  in  his  service. 
As  the  trumpet  was  used   in    IIel)rew 


assemblies  to  summon  the  people  to- 
gether (Num.  10  2),  so  the  Lord  will 
call  up  the  dead  fron)  their  graves  and 
gather  his  saints  together  (Man.  24  :  31 ;  1 
Cor.  15  :  52).  Great  volume  and  loudness 
of  sound  is  implied,  (comp.  .loim  5  :  28, 29.) 
But  it  must  be  remembered  that  proph- 
ecy abounds  in  symbolic  language  and 
imagery  expressive  of  events  tran- 
.scending  human  experience,  or  ideas 
connected  with  the  spiritual  world. 
The  trumpet  of  God  signified  some 
divine  forerunner,  signal,  audii)le  call, 

or    warning.       (Comp.  K.xod.  19  :  I6-I9  :     Zeph. 

1   :   16  :    Joi-I  2      1;    Kev.  4:1.) 

And  the  dead  in  Christ,  those 
who  have  died  in  the  Lord  and  are  in 
spiritual  union  with  him.  Nothing  can 
separate  them  from  Christ  (Rom.  8  :  ss). 
This  close  union  assures  their  resurrec- 
tion, "Christ  the  firstfruits,  then  they 
that  are  Christ's  at  his  coming"  (i  for. 
15  :  23).  Here  we  have  the  underlying 
thought  of  this  whole  ])assage.  Shall 
rise  first,  before  the  living  believers 
are  caught  up  in  the  air  (ue,\t  verse). 
There  is  no  reference  to  a  first  or  second 
resurrection  (Rev.  20  ;  5.  h),  but  to  the 
fact  that  the  dead  in  Christ  will  be 
foremost  and  take  precedence  of  those 
Christians  who  may  be  living.  1  Cor. 
\o  :  52  is  parallel  with  this,  i)resenting 
the  same  order,  the  rising  of  the  dead, 
and  then  the  translation  of  tlie  living, 
giving,  however,  more  prominence  to 
tiie  bodily  change  that  will  come  over 
the  living.  Then  we  irho  are  alive 
and  remain,  snrrive,  shall  be 
caught  up  together,  at  the  same 
time,  with  them,  the  raised  dead, 
in  the  clouds,  in  clouds  (M.itt.  24  :  30 : 
Acts  1  9.  11)^  surrounding  them  as  they 
are  l)orne  upward,  to  meet  the  Lord, 
for  the  purpose  of  meeting  him.  in  the 
air,  abt)ve  the  earth's  surface,  between 
heaven  and  earth  to  join  the  celestial 
host.  This  was  the  meeting-place  (lit- 
erally, a   meeting  tlie   Lord),   not   the 


Ch.  IV.] 


I.  THESSALOXIANS 


335 


and  so   « shall  we   ever  be  with   the 
IS  Lord.    ^Wherefore  comfort  one  another 
with  these  words. 


and  so  shall  we  ever  be  with  the  Lord. 
18  So   then,    comfort  one   another  with 
these  words. 


49  :  15  ;  Isa.  60  :  19,  20  ;  John  12  :  26. 


/5:  11. 


permanent  abode  of  the  saints  with 
their  risen  Lord.  At  this  point  the 
apostle  stops  in  his  prophetic  descrip- 
tion of  the  resurrection  of  the  right- 
eous, having  shown  that  living  be- 
lievers will  at  that  tiuie  have  no  ad- 
vantage over  their  departed  brethren. 
The  resurrection  of  the  wicked  is  not 
referred  to  here,  but  elsewhere  revealed 

( Johu  5  :  29  ;  Acts  24  :  15). 

And  so,  as  the  result,  or  this  being 
so,  shall  we  ever  be,  ice,  the  raised 
and  the  caught  up,  shall  always  be 
with  the  Lord,  in  his  heavenly  king- 
dom   (2  Cor.  5:1;   Johu  U  :  ?.),      Much   dis- 

eussion  has  obtained  as  to  where  heaven 
will  be.  But  wherever  it  may  be  Christ 
will  be  there.  To  be  with  Christ  will 
indeed  be  heaven. 

18.  Wherefore,  as  a  concluding 
exhortation,  comfort,  or,  eiicourage, 
one  another  continually  (present 
tense)  with  these  words,  which  I 
have  written  to  you,  resting  upon  the 
word  of  the  Lord  himself  (ver.  15). 
"The  word  of  the  Lord  endureth 
{(ibidetli)  forever"  (1  Peter  1  :  25). 

Paul's  oi'tlook  as  to  Christ's 
FIRST  AND  SECOND  ADVENT.  It  is  in- 
teresting to  note  Paul's  religious  point 
of  view  at  difterent  periods  of  his  life. 
There  were  marked  changes  not  only 
in  his  religious  experience,  but  also  in 
his  eschatological  hopes  and  views. 

1.  Before  his  conversion  he  looked 
for  a  worldly  ^lessiah,  and  was  am- 
bitious of  a  high  position  in  the  Jewish 
theocracy.  Asaself-rigliteous  Pharisee 
he  rejected  and  despised  Jesus  as  the 
Messiah,  and  depended  upon  the  works 
of  the  law  and  external  obedience  for 

salvation  (Acts  22  :  2-5  ;  26  :  9-11  ;  Phil.  3  : 
5.  6), 

2.  At  his  conversion  as  a  humble 
penitent  he  beheld  Jesus  the  Christ  as 
his  Sinbearer,  his  Teacher,  and  his 
Lord,  He  renounced  all  dependence 
upon  the  works  of  the  law  as  a  ground 
of  acceptance  with  God,  and  rested 
upon  the  righteousness  which  is  from 
God,  through  faith  and  upon  faith  in 

Christ  (Acts  26  :  6  ;  28  :  20;  Rom.  7  :  7-25; 
Phil.  3  :  7-9). 


3.  In  his  early  Christian  life  he 
seems  to  have  hoped  for  the  speedy 
coming  of  the  Lord.  He  had  met  and 
seen  the  personal  glorified  Jesus  near 
the  gate  of  Damascus.  With  the  deep 
impress  left  upon  him  he  longed  for  the 
Lord's  return  to  bring  deliverance  io 
his  waiting  people  and  judgment  upon 

his  enemies  (Acts  17  :  31  ;  1  Ihess.  1  :  10  ;  4  : 
15;   5:3;   2  Thess.  1  :  7-10;   2:8). 

4;  In    his    later    Christian    life    he 
:  viewed    the    glorified    Jesus    in    and 
'  through  the  resurrection  life.     Through 
!  persecution,  intense   bodily  and  spir- 
itual   labors,   sickness    and    imprison- 
I  ment,  he  seems  to  have  grown  prema- 
turely old.     In  the  school  of  suttering 
he  no  longer  viewed  Christ  after  the 
I  flesh.     He  longed  to  put  otF  his  earthy 
tabernacle  of  flesh  and  be  clothed  up- 
on with   his  habitation   from    heaven, 
and   be  with  Christ,  absent  from   the 
body,  present  with  the  Lord.     His  one 
aim  and  endeavor  was  to  press  forward 
toward  the  mark  for  the  prize,  if  by 
any  means  he   might  attain  unto  the 
resurrection  of  the  dead  (Phii.   1:21-23; 

3  :  10-14  ;   2  Cor.  5  :  1-4.  16  ,    2  Tim.  1  :  12  ;   4  :  6-8). 

Thus  Paul  grew  in  grace  and  in  the 
knowledge  of  the  truth.  As  an  in- 
spired man  the  whole  truth  was  not  re- 
vealed to  him  at  once. 

Practical  Remarks. 

1.  The  Christian's  greatest  duty  from 
first  to  last  is  to  please  God  (ver.  1 ;  2:4; 
Col.  1  :  10;  lJohn3  :  22). 

2.  The  inspired  teachings  of  Paul  are  of 
equal  authority  with  those  of  Christ,  since 
it  was  through  the  Lord  Jesus  he  received 
and  enforced  them  (ver.  2,  15 ;  1  Cor.  11  : 
2;?;  Gal.  1  :  12 :  2  Thess.  3:6). 

3.  God  requires  holiness  of  heart  and 
life  in  his  people.    Sanctification  pertains 

\  alike  to  soul  and  body  (ver.  3,  4,  7  :  5  :  23). 

i  4.  Sanctification  is  progressive.  On  the 
Divine  side  it  is  by  the  Spirit  through  the 
truth  ;  on  the  human  side  it  is  ceasing  to 
do  evil  and  learning  to  do  well  (ver.  3-8; 
John  17  :  17 :  2  Cor.  13  :  7 ;  Isa.  1  :  16,  17). 
5.  Personal  purity  is  essential  to  sancti- 


836 


I.  THESSALONIANS 


[Ch.  V. 


5     BUT  of  ethe  times  and  the  seasons, 

brethren,  ''  ye  have  no   need   that   I 

2  write  unto  you.    For  yourselves  know 


5     BUT  of  the  times  and  the  seasons, 

brethren,  ye  have  no  need  that  I  write 

2  to  you.    For  ye  yourselves  know  per- 


g  See  refs.  Acts  1  :  7. 


hi:  9. 


fication.  Christians  are  called  to  be  saints 
or  holy  people  { ver.  4-7 ;  Rom.  1:7;  Eph. 
]  :4). 

6.  Uiichastity  is  unbecoming  a  renewed 
soul  and  a  consecrated  body,  and  is  an 
affront  to  the  Holy  Spirit  (ver.  7,  8 ;  1  Cor. 
f) :  18,  19). 

7.  Love  has  its  dangers.  It  must  not  be 
abused,  nor  depended  on  to  take  the  place 
of  other  virtues ;  nor  must  it  be  made  a 
pretext  for  idleness;  nor  an  argument 
for  monastic  life  or  for  a  begging  friar 
(ver.  9-11;  2  Thess.  3  :  10-12). 

8.  Love  is  the  very  essence  of  Chris- 
tianity. Brotherly  Ujve  flows  out  of  love 
to  God  (ver.  9,  10:  1  John  4  :  7,  21). 

9.  They  who  reject  God  reject  the  truth, 
and  they  who  reject  the  truth  reject  God 
(ver.  9;  John  8:47;  18  :  37). 

10.  Humble,  honest,  and  persistent  in- 
dustry l)est  l)efits  tlie  Christian,  and  har- 
monizes best  with  a  life  of  holiness,  and 
of  love  to  God  and  man  (ver.  11,  12;  1 
Tim.  2:2:  5:  1:5). 

11.  Itshould  be  the  aim  of  a  Christian 
so  to  live  as  not  to  be  dependent  on  others, 
unless  he  is  made  so  by  providential 
events  beyond  his  control  (ver.  12;  2  Cor. 
11  :9). 

12.  It  is  the  duty  of  the  Christian  to 
sustain  a  good  character  in  the  world. 
He  should  act  honorably  and  with  come- 
liness toward  all  (ver.  12;  Rom.  15  :  2). 

13.  A  divine  revelation  was  needed  to 
make  known  tlie  second  coming  of  Christ, 
the  resurrection  and  final  destiny  of  the 
saints  (ver.  13-18;  2  Tim.  1  :  10:  Rev. 
1:  1). 

14.  Christ  the  Saviour  and  judge  will 
come,  but  no  one  knows  when.  In  that 
coming  every  Ciiristian,  whether  dead  or 
living,  has  an  interest,  and  will  share  a 
part.  Each  will  be  treated  impartially, 
graciously,  and  gloriously  (ver.  13-18: 
Rom.  2:7:  Rev.  1  :  7,  s :  Dan.  7  :  13,  14). 

1.').  Ciirist's  resurrection  is  a  pledge  of 
the  Christian's  resurrection  and  glorified 
life  (ver.  14;  1  Cor.  1.")  :  22.  23). 

10.  Christ  has  prepared  the  final  dwell- 


ing-place of  the  saints.  We  may  be  un- 
able to  locate  it,  but  it  is  to  be  where  he 
is  (ver.  17;  John  14  :  3). 

17.  The  Christian  is  united  spiritually 
with  Christ,  and  this  union  continues  in 
every  stage  of  his  existence  (ver.  14,  Ki; 
Rom..  8  :  23,  24,  ;58,  39). 

18.  Instead  of  unmitigated  sorrow  we 
may  find  a  source  of  consolation  in  the 
death  of  Christian  friends.  It  is  a  sleep, 
in  hope  and  in  Christ  (ver.  13,  14,  16,  18; 
Rev.  14  :13;  22:14). 

CHAPTER  V. 

This  chapter  continues  to  discuss  the 
coming  of  the  Lord,  that  it  will  be  sud- 
den and  unexpected,  and  hence  the  need 
of  watchfulness  (ver.  i-ii).  The  apostle 
further  enjoins  the  practice  of  the  vir- 
tues of  a  Christian  life  (^er.  12-22)^  and 
concludes  with  a  prayer,  promise,  salu- 
tation, charge,  and  benediction  (ver.  23- 

28). 

1-11.   The  Lord's  coming  will 

BE  SUDDEN  AND  UNEXPECTED.   The 

time  is  unknown.  Whether  near  or 
remote  is  not  affirmed,     (see  analysis  of 

4  :  13-18.) 

1.  But  of  the  times,  the  periods 
in  general,  and  the  seasons,  tlie 
definite,  exact  times,  of  the  Lord's 
coining,  with  tlie  attendant  events  just 
predicted.  Conii)are  Acts  1  :  7,  where 
the  same  nouns  occur.  At  wliat  period 
and  at  what  time  in  that  ])eriod  these 
events  will  occur,  ye  have  no  need 
that  I  write  unto  you,  more  ex- 
actly,//(r^/  <i)iy(/ihiff  be  ivriUci)  to  yon. 
They  already  kiicw  whatever  was 
proper  for  them  to  know.  Jesus  had 
said,  "  It  is  not  yours  to  know  times  or 
sea.sons,  which  the  Father  appointed  by 
his  own  authority"  (-^cts  1  :  7).  And 
concerning  the  end  of  the  world  he  liad 
said,  "  But  concerning  tliat  day  or  hour 
no  one  knows,  not  even  the  angels  in 
lieaven,  nor  the  Son,  hnt  the  Father" 
(.Mark  13  :  32).  Tiic  niaiiv  futjlc  attempts 
to  fix  the  time  of  our  Lord's  return  are 
a  good  coininentary  on  these  pas.sages. 

*2.  For,  appealing  to  their  knowl- 
edge,   ye    yourselves    know    per- 


Ch.  v.] 


I.  THESSALONIANS 


337 


perfectly  that  Hhe  day  of  the  Lord  so 

3  Cometh  as  a  thief  in  the  uight.  For 
when  they  shall  say,  Peace  and  safety  ; 
then  k  sudden  destruction  Cometh  upon 
them,  'as  travail  upon  a  woman  with 
child  ;  and  they  shall  not  escape. 

4  But  ye,  brethren,  are  not  in  dark- 
ness, that  that   day  should  overtake 

5  you  as  a  thief.    Ye  are  all  ">the  chil- 


fectly  well  that  the  day  of  the  Lord  so 

3  comes  as  a  thief  at  night.  When  they 
are  saying.  Peace  and  safety,  then  sud- 
den d'estruction  comes  on  them,  as 
birth-pangs  on  a  woman  with  child  ; 
and  they  shall  not  escape. 

4  But  ye,  brethren,  are  not  in  dark- 
ness, that  the  day  should  overtake  you 

5  as  a  thief.    For  all  ye  are  sons  of  light, 


refs.  Matt.  24  :  42-44. 


k  Isa.  13  :  6-9  ;  Luke  17  :  27-29  ;  21  :  34,  35. 
TO  Eph.  5  :  8. 


I  Jer.  13  :  21. 


fectly,  definitely,  a  phrase  character- 
istic of  the  Epistles  to  the  Thessalouians 

(2:1;    2    TUess.  3  :  7,  etc.).      They    did    HOt 

know  the  time,  but  they  knew  the 
manner  of  the  Lord's  coming.  Jesus 
had  spoken  of  tliis  and  Paul  liad  in- 
structed them  (2  Thess.  2  :  5),  The  promi- 
nence given  to  tliis  subject  in  both 
Epistles  indicates  that  the  second  com- 
ing of  Christ  was  a  living  question 
among  the  Thessalouians  and  that  it 
had  formed  a  part  of  the  apostolic 
preaching.  Doubtless  Paul  had  re- 
ceived inquiries  from  them  upon  this 
subject. 

The  day  of  the  Lord  is  a  frequent 
designation  in  the  Old  Testament  of  a 
time  when  Jehovah  would  execute  judg- 
ment upon  his  adversaries,  or  bring 
deliverance  to  his  people  (Joei  i  :  15 ; 
2  :  31,  32 ;  Mai.  4  : 5,  6).  In  the  Ncw  Testa- 
ment it  is  used  to  designate  es-pecially 
our  Lord's  return  to  raise  the  dead,  to 
judge    the    world,   and    complete   the 

kingdom  of  God  (l  Cor.  5:5:2  Cor.  1  :  14; 
conip.  Matt.  7  :  22  ;     Luke  17  :  24,  26,  30  ;     Phil.  1  : 

6) ,  Here  the  expression  most  naturally 
designates  the  time  of  our  Lord's  second 
coming,  as  referred  to  in  the  preceding 
chapter.  In  2  Thess.  2  :  1,  2,  "the 
coming  of  our  Lord  Jesus  Christ"  is 
manifestly  "the  day  of  the  Lord." 
(Comp.  1  :  10;  Phil.  1:6.)  The  term  can 
be  applied  to  the  destruction  of  Jerusa- 
lem only  typically,  and  to  death  only 
by  accommodation,  inasmuch  as  after 
death  cometh  the  judgment  (Heb.  9  :  27). 
It  so  cometh  as  a  thief  in  the 
uight,  suddenly,  unexpectedly,  and 
with  sure  and  terrible  results  upon  the 
unprepared  (uext  verse).  Paul  had  made 
the  Thessalonians  familiar  with  this 
when  he  was  with  them.  He  had  used 
the  figure  of  a  thief  at  night  from 
Christ's  discourse  on  the  second  com- 
ing (Matt.  24  :  43  ;  Luke  12  :  89,  40)  ami  per- 
haps had  quoted  our  Lord's  own  words. 


Both  Peter  and  John,  who  had  heard 
Jesus,  use  the  same  figure  (2  Peter  3  :  10 ; 

Rev.  3:3;    16  :  15). 

3.  For,  omit,  not  being  found  in  the 
best  text.  When  they,  people  of  the 
world  generally,  shall  say,  rather, 
are  saying,  at  the  very  time  of  it.  The 
description  of  the  thief-like  coming  is 
continued  vividly  from  the  preceding 
verse,  without  any  connecting  and. 
Peace  from  inward  fear,  secure  in 
spirit,  and  safety  from  external  dan- 
gers. Compare  Jer.  6  :  14,  "  Peace, 
peace;  when  there  is  no  peace,"  also 
Ezek.  13  :  10.  When  they  are  pro- 
nouncing everything  secure  and  cer- 
tainly safe,  then  sudden  destruc- 
tion, unforeseen,  without  a  moment's 
warning,  cometh  upon  them,  liter- 
ally, stands  over,  surprises  them.  The 
terrible  doom  will  l)e  sudden  and  cer- 
tain, but  its  time  is  uncertain  and  will 
be  unexpected  to  those  who  are  unpre- 
pared for  the  Lord's  coming.  Changing 
the  figure,  the  apostle  uses  one  common 
in  the  Old  Testament,  applied  to  the 
sudden  inflictions  of  the  divine  judg- 
ments: As  travail,  the  birth-pang, 
upon  a  woman  with  child,  sudden 
and  inevitable.  And  they  shall  not, 

in  no  wise,  escape.     (Comp.  2  Thess.  1  :  9; 
Matt.  24  :  37-39  ;    Rev.  6  :  15-17  ;    Heb.  2:3.) 

4.  But  such  a  terrible  doom  cannot 
be  the  part  or  destiny  of  the  true  Chris- 
tian. But  ye,  brethren,  are  not 
in  darkness,  of  ignorance,  for  they 
had  been  forewarned  and  hence  fore- 
armed, nor  of  sin  and  heathenish  deg- 
radation, for  God  had  shined  into  their 
hearts,  giving  them  the  knowledge  of 
the  glorious  gospel  of  Christ  (2  Cor.  4:6). 
It  is  not  God's  purpose  that  the  day 
of  the  Lord  (ver.  2)  should  overtake, 
surprise,  you  as  a  thief.  Notice 
how  frequently  Paul  addresses  them  as 
brethren,  implying  fraternal  affection, 
their  common  union  in  Christ,  relation- 


W 


338 


I.  THESSALONIANS 


[Ch.  V. 


dren  of  light,  and  the  children  of  the 
day:    we  are   not   of   the  night,   nor 

6  of   darkness.     "Therefore  let    us  not 
sleep,  as  do  others;  but  olet  us  watch 

7  and  Pbe  sober.    For  they  that  sleep 


and  sons  of  day  ;  we  are  not  of  night, 

6  nor  of  darkness.    Tlierefore  let  us  not 
sleep,  as  do  the  rest ;  but  let  us  watch 

7  and  be  sober.     For   they  that   sleep. 


Rom.  13  :  11-U. 


rcfs.  Matt.  24  :  42. 


p  1  Peter  5  :  8. 


ship  to  the  Father,  and  all  standing  on  ' 
a   level    l)efore   God  (i  :  ♦;   2  :  i,  g,  u,  17,  ! 
etc.).     Some   ancient   authorities   read,  ] 
overtake  you  as  thievetf, — yoit  as  if  thus  [ 
guilty  and   surprised   by  the  opening 
day.     Westeott  and    Hort  prefer  this 
reading.     But  it  introduces  an  abrupt 
(•iuuige  of  figure,  whicli  does  not  agree 
well  willi  tlie  following  context.     And 
the  external   evidence  is  hardly  suffi- 
cient. 

5.  For,    to   confirm    what    has  just 
been    said    (vtr.  4),  ye    are    all    the 
children,  fioits,  of  light,  cluiracter- 
izeil   and   donjinatcd    by  the   liglit  of 
truth  of  the  Spirit  and  of  Christ  (Epii.  1 : 
17,  18;  John  8     12),  aiid  the  Children, 
t<oHs,  of  the  day,  in  which  light  is 
prevalent.  So)is  of,  a  Hebrew  idiom,  de- 
scriptive of  one's  nature.     Through  the  \ 
regenerating  power  of  the  gospel,  they  I 
live  and  move  in  the  light  of  truth;  | 
they  belong    not    to  the   darkness   of 
nisht,  but  to  the  liglit  of  <l:iy.     The  day  ! 
of  the  Lord  will  be  but  the  bringing  in  j 
of  a  greater  flood  of  the  light  which  ! 
they  now  enjoy.     It  is  that  they  long  i 
for;  it  will  be  welcomed  as  the  time  of  I 
their  full  redemption.    As  sons  of  day  . 
they  are  "sons  of  God,  being  sons  of 
the'resurrection  "  (i-nkc  20  :  :i6),  and  will  I 
be  prepared  for  the  day  of  the  Lord.       | 

We,  including  Paul  himself  and  all  j 
believers,    are    not    of   (omit    the) 
nisfht  nor  of  darkness,  of  the  state 
of  unbelief  and  spiritual  ignorance  and 
alienation  from  God,  nor  of  the  conse-  j 
quent  ignorance  of  God  and  his  revealed 
will.     Accompanying   this    night  and  i 
darkness   are    moral   degradation   and  ; 
insensibility,  liability  and  exposure  to  \ 
the   surprise   and   destruction   of  that 
day.     Notice  that   )iig/it  and  (Jarkness 
are  the  opposite  of  li(jht  and  (J<ty  of  the 
first  part  of  this  verse.     Also  that  what 
is  negatively  stated  in  ver.  4  is  posi- 
tively stated  in  ver.  5,  and  that  the  last  j 
part  of  this  verse  is  a  general  statement  ; 
of  the  preceding  verse.     The  conclusion 
is  that  believers  should  not  be  taken  by 
surprise,  nor  are  they  exposed  to  the 
ruin  of  that  day. 


6.  In  view  of  the  fact  that  they  are 
sons  of  light  and  of  the  day,  the  apostle 
exhorts  them  to  watchfulness,  sobriety, 
and  temperance.  Therefore,  so  <Ae?<, 
as  it  is  both  reasonable  and  obligatory, 
let  us  not  sleep,  be  careless  and  in- 
sensible as  to  spiritual  things  and  the 
soul's  salvation,  as  do  others,  the 
rest  of  men,  unbelievers.  Compare  Rom. 
13  :  11,  12  :  "  It  is  high  time  already  for 
you  to  be  awakened  out  of  sleep.  .  . 
Let  us  therefore  cast  otl"  the  works  of 
darkness,  and  let  us  put  on  the  weapons 
of  light."  But  let  us  watch,  be 
an-ake,  on  the  alert  against  sin  and 
temptation  and  ready  for  the  Lord's 
coming.  Compare  our  Lord's  request 
of  Peter,  James,  and  John  in  the  gar- 
den, "Abide  ye  here  and  watch  with 
nie"  (M:iti.  2(5  :  :i8),  and  his  exhortation 
to  his  disciples  on  the  Mount  of  Olives, 
"Watch  therefore;  for  ye  know  not 
in  what  day  your  Lord  comes"  (M"tt. 
24  :  42),  And  be  sober,  temperate, 
free  of  any  intoxication.  The  word 
rendered  sober  means  to  live  soberly, 
especially  to  drink  no  ivine,  then  figur- 
atively, to  be  temperate,  dispassionate, 
circumspect.  It  is  elsewhere  used  in 
the  New-  Testament  in  a  tropical  or 
figurative  sense  (2  Tim.  4 :  5 :  1  Pottr  \  -.  n-. 

4:7;    5:8).       But    hcrC   it  is    OppOScd    to 

"  be  drunken  "  in  ver.  7.  "  Take  heed 
to  yourselves,"  said  the  blaster,  "lest 
at  any  time  your  heart  be  weighed 
down  with  surfeiting,  and  drunkenness, 
and  anxieties  of  this  life,  and  that  day 
come  upon  you  suddenly  as  a  snare" 
(i.uke  21  :  H4).  Xo  oiic  would  wisli  to  l>e 
intoxicateil  when  that  day  comes.  And 
Paul  elsewhere  exhorts,  "Let  us  walk 
l)ecomingly,  as  in  the  day,  not  in  revel- 
ing and  drunkenness"  (Rom.  is  :  i3).  So 
here,  as  S(nis  of  the  day,  the  apostle 
would  have  them  to  be  sober  and  not 
get  drunk,  as  sons  of  darkness  and  of 
the  night  (uext  verse).  Thls  sobriety  im- 
plies self-control. 

7.  For,  introducing  a  reason  for  the 
exhortation  just  given,  drawn  from  a 
fact  common  in  human  experience. 
They    that    sleep    sleep    in    the 


Ch.  v.] 


1.  THESSALONIANS 


J^39 


sleep  in  the  night;  and  they  that  be 
drunken  qare  drunken  in  the  night. 

8  But  let  us,  who  are  of  the  day,  be  sober, 
•■putting  on  the  breastplate  of  faith 
and  love  ;  and  for  an  helmet,  the  hope 

9  of  salvation.  For  s  God  hath  not  ap- 
pointed us  to  wrath.  ♦  but  to  obtain  sal- 

10  vation  by  our  Lord  Jesus  Christ ;  "  who 


sleep   at   night ;    and   they   that  get 

8  drunk,  get  drunk  at  night.  But  let  us, 
being  of  the  day,  be  sober,  putting  on 
a  breastplate  of   faith  and   love,   and 

9  for  a  helmet,  hope  of  salvation ;  be- 
cause God  did  not  appoint  us  to  wrath, 
but  to  gain  salvation  through  our  Lord 


q  John  3  :  20 ;  Acts  2:15.  r  Eph.  6  :  U,  16,  17.  s  Rom.  9  :  22. 

t  2  Thess.  2  :  13,  14  ;  1  Tim.  1  :  13,  16.  u  Rom.  U  :  8,  9. 


iii&:ht,  or,  at  night.  Night  is  the  time 
of  sleep.  And  they  that  be  drunken 
are  drunken,  or,  (jet  drunk,  at  night. 
Night  Avas  usually  the  season  for  rev- 
elry, debauchery,  and  drunkenness. 
They  who  indulge  in  such  things  are 
the  sons  of  darkness  and  of  night. 
(Corap.  Eph.  5  :  8-12.)  "  Let  US  not  there- 
fore, by  our  negligent  and  dissolute 
behavior,  seem,  as  it  were,  to  turn  the 
day  into  night"  (DODDRIDGE). 

8.  But  let  us  who  are  of  the 
day,  being  of  the  day,  and  not  of  the 
night,  be  sober,  practise  sobriety 
(present  tense),  be  hahlUmUy  free  from 
intoxication  and  the  vices  connected 
with  it.  Soberness  is  suggestive  of  that 
calm  self-control  and  moderation  that 
naturally  goes  along  with  it.  But 
watchfulness  and  sobriety  are  not  all 
that  the  Christian  needs,  whether  he 
lives  or  dies,  as  he  waits  for  the  Lord. 
In  a  hostile  world  and  exposed  to  as- 
sault from  spiritual  foes,  he  needs  ar- 
mor of  defense.  Paul  here  recommends 
the  armor  of  faith,  love,  and  hope.  In 
1  :  3  these  graces  are  spoken  of  as  active 
agencies  in  the  Christian  life;  here 
they  are  viewed  as  the  defensive  armor 
against  moral  and  spiritual  assaults. 
Putting  on  the  breastplate  of 
faith  in  Christ,  as  Christian  soldiers 
on  guard,  and  love,  especially  for  one 
another,  and  for  an  helmet,  the 
hope  of  salvation,  which  hope  sus- 
tains courage  and  adds  strength  to 
steadfast  endurance,  (comp.  Heb.  e  :  ii, 
i»)  F.uture  salvation,  as  the  full  de- 
liverance from  sin  and  the  complete 
victory  over  spiritual  foes,  is  viewed 
with  an  assured  hope.  This  military 
style  is  very  expressive,  and  the  figures 
used  were  familiar  to  Paul  and  his 
readers,  who  often  witnessed  the  heavy- 
armed  soldiers  clad  in  these  means  of 
defense.  Since  Paul  is  enforcing  the 
necessity  of  watching  and  of  guarding 
against  sudden  surprise,  he  speaks  only 


of  defensive  armor.  Later,  in  Eph, 
6  :  13-17,  he  enlarges  upon  the  Chris- 
tian armor  with  variations,  including 
both  defensive  and  ofiensive  equipment. 
But  in  both  this  and  that  passage,  as 
well  as  Isa.  59  :  17,  which  doubtless 
suggested  the  simile  to  the  apostle, 
hope  is  the  helmet  of  salvation.  And 
fittingly  so,  for  the  helmet  is  the  most 
conspicuous  piece  of  the  soldier's  ar- 
mor, covering  the  head,  the  most  ex- 
posed part  of  his  person.  The  other 
defensive  armor  mentioned  here  is  the 
breastplate,  which  protects  the  most 
vital  part  of  the  body,  of  which  the 
heart  is  the  center.  Faith  and  love  are 
inseparably  connected  with  the  spirit- 
ual life  of  the  Christian  and  protects 
the  inner  vital  forces  against  moral  and 
spiritual  assaults. 

9.  For,  Because,  introducing  the 
reason  for  the  preceding  exhortation, 
especially  for  having  "  the  hope  of  sal- 
vation." tlod  hath  not  appointed 
us,  more  exactly,  did  not  appoint  us, 
to  wrath,  to  such  a  state,  to  endure 
"  the  coming  wrath  "  (i  :  lO;  2  :  le).  It 
was  not  God's  purpo.se,  nor  is  it  his 
will,  that  l)elievers  should  endure  his 
wrath  and  suffer  destruction,  (Comp.  2  : 
12.)  But,  very  different  from  this,  he 
appointed  us  to  obtain  for  ourselves, 
gain,  or,  acquire,  as  our  own,  salva- 
tion from  wrath,  death,  and  the  grave, 
unto  the  risen,  eternal  life  of  future 
glory  (2  Tim.  2  :  10)  by,  better,  through, 
our  Lord  Jesus  Christ,  through 
faith  in  him  and  his  atoning  death  (uext 
verse).  "A  knowledge  of  the  divine 
purpose  might  well  strengthen  the 
hope  of  salvation  and  conduce  to  a  life 
of  sobriety"  (Boise).  The  thought 
that  such  a  salvation  was  made  secure 
through  Jesus  Christ  and  accomplished 
til  rough  his  death,  was  full  of  con,sola- 
tion  and  encouragement, 

10.  Who  died  for  us,  on  our  ac- 
count, on  our  behalf  (Matt.  26  :  28),  that, 


34U 


1.  THESSALONIANS 


[Ch.  V 


died  for  us,  that,  »  whether  we  wake  or  I  10  Jesus  Christ ;   who  died  for  us,  that. 

sleep,   we  should    live   together  with         whether  we  watch  or  sleep,  we  should 

11  him.     Wherefore   comfort   yourselves  |  U  live  together  with  him.    Wherefore  ex- 


I  4  :  13-17. 


whether  we  wake  or  sleep,  rnm/e 
in-  ((sleep,  that  is,  whether  we  are  living 
or  dead,  wlien  he  comes,  we  should 
live  together,  that  wc,  in  a  united 
company,  should  live,  with  him  (  *  ■ 
1").  Paul  writes  of  the  d(K-trines  of 
C'liri.st's  death  and  of  a  future  resur- 
rection life,  of  the  cross,  and  of  our 
Lord's  second  coming.  When  he  wrote 
this  Epistle  he  was  ])reaching  Christ 
crucified  to  the  Corinthians  (i  <'or.  i  :  is ; 
2  :  2)^  and  he  writes  to  them  of  the  re.s- 
urrection  and  the  last  day  (i  <"or.  is  :  23; 
51.  52).  Compare  Rom.  14  :  9  :  "  For  to 
tills  end  Christ  died  and  lived,  that  he 
might  he  Lord  of  both  dead  and  living." 
His  earlier,  as  well  as  his  hiter  preach- 
ing, included  both  the  atonement  and 
the  resurrection  and  the  second  com- 
ing (  Acts  13  :  37-39  ;  17  :  31  ;  Gal.  1:1;  6  :  U  ; 
2  Cor.  5  :  2-4,  21  ;    Col.  1  :  14,  20  ;    3  :  3,  4).     The 

phrase,  ivake  or  sleep,  cannot  mean 
spiritual  wakefulness  or  slumber,  as  in 
ver.  6,  "for  they  who  .sleep  will  be 
overtaken  by  him  as  a  thief,  and  his 
day  will  be  to  them  darkness,  not 
light  "(ver.  4)  (Alford).  It  is  possible 
to  understand  the  meaning  to  be  that 
whether  we  live  or  die,  we  may  be  the 
Lord's,  "have  spiritual  life  together 
with  liim"  (Hoi.si-:).  But  the  promi- 
nence given  in  this  passage  to  the  day 
of  the  Lord  and  the  analogy  witli  4  :  17, 
"so  shall  we  ever  be  with  the  Lord," 
favor  the  view  that  whether  we  are 
living  or  dead  at  tiie  time  of  our  Lord's 
appearing,  we  shall  thereafter  together 
live  with  him.  Tiie  word  rendered 
ivake,  may  be  rendered  more  literally, 
iviitch,  which  imi)]ies  wakefulness,  life, 
and  in  contrast  to  sleep  (a  figure  of 
death),  most  naturally  takes  the  sense 
of  being  alive,  active,  on  earth.  The 
}vith  him,  appears  to  be  the  continua- 
tion of  the  same  idea  of  4  :  14,  17,  whicli 
idea  is  inseparal)ly  connected  with,  and 
founded  upon,  spiritual  union  with 
Christ.     See  note  on  "dead  in  Christ," 

4  :   16.       (Coinp.  1  Cor.  6  :  17  ;    Col.  :<  :  3.  4.) 

In  regard  to  our  Lord's  second  com- 
ing, it  does  not  ixrome  us  to  be  dog- 
matic. The  following  from  Dr.  J.  A. 
Hroadus'  "Life  and   Letters,"  p.   417, 


very  nearly  expresses  a  view  I  have 
long  held,  and  which  accords  with  my 
own  c.\i)erience  :  "I  am  neither  a  Pre- 
millenarian  nor  a  Post-millenarian,  in 
the  usual  sense  of  those  terms.  I  think 
that  the  popular  view,  which  I  was  ac- 
customed in  youth  to  hold  in  a  vagm- 
way,  that,  l)efore  the  coming  of  our 
Lonl,  there  will  l)e  a  tiiousand  years  of 
universal  and  perfect  Christian  picly, 
is  simply  impossible  in  piesence  of  the 
numerous  strong  statements  made  by 
the  Saviour  and  the  apostles,  that  we 
must  be  always  looking  for  his  coming, 
and  that  it  will  l)e,  as  to  many  per.sons, 
wholly  unexpected.  .  .  I  do  not  know 
what  the  thousand  years  in  the  l)ook  of 
Revelation  mean.  The  programmes 
which  some  writers  have  drawn  up,  to 
be  carried  out  at  his  coming  l)y  our 
Lord,  seem  to  be  quite  unwarranted. 
They  rest  upon  very  doubtful  interpre- 
tations of  very  ol)scure  expressions. 
The  calculations  that  he  is  going  to 
come  at  a  certain  time  seem  to  me  for- 
bidden by  his  own  statement,  that 
the  day  and  hour  is  unknown  to  the 
angels  in  heaven,  and  was  unknown 
even  to  his  own  human  mind,  .  .  I 
confine  myself  to  what  is  clearly 
taught  by  the  Saviour  and  his  apostles, 
and  we  ought  to  be  looking  for  his 
second  coming  and  trying  to  be  ready 
for  it." 

11.  Conclusionof  ver.  1-10.  Where- 
fore, on  account  of  what  I  have  said 
respecting  the  coming  of  Christ,  and 
God's  purpose  concerning  us,  that  we 
all,  living  or  dying,  are  to  be  partakers 
of  the  glory  of  Christ,  comfort,  in- 
cluding the  idea  of  consolation  and 
exhortation,  encourage,  yourselve.s 
together,  encourage  e((ch  other.  The 
same  verb  as  in  3:2  and  4  :  18.  In 
the  preceding  verse  Paul  had  reached 
the  same  point  as  in  4  :  17,  the  future 
evcrhisting  union  of  gathered  believers 
with  Christ,  and  now  he  repeats  and 
expands  the  exhortation  of  4  :  18,  using 
the  same  verb  for  consolation  and  en- 
couragement. The  present  tense  is 
u.sed,  continue,  to  do  it.  And  edify, 
build  up,  having  quieted  vain  appre- 


Ch.  v.] 


I.  THESSALONIANS 


341 


together,  and  y  edify  one  another,  even 
as  also  ye  do. 
Closing  practical  directions;  conclusion. 

12  And  we  beseech  you,  brethren,  '  to 
know  them  which  hibour  among  you, 
and  are  over  you  in  the  Lord,  and"  ad- 

13  monish  you ;  and  to  esteem  them  very 


hort  each  other,  and  build  one  another 
up,  as  also  ye  do. 


12  And  we  ask  you,  brethren,  to  know 
those  who  labor  among  you,  and  are 
over  you  in  the  Lord,  and  admonish 

13  you ;  and  to  esteem  them  very  highly 


y  Mai. 


16,  17. 


Phil.  2  :  29;  1  Tim.  5  :  17  :  Heb. 


hensions  regarding  the  coming  of  the  | 
Lord,    and    having    encouraged    each  ] 
other  individually,   in  view   of  God's 
purpose  respecting  your  salvation,  go  ; 
on   building   up,  one  another,  each 
the  other.     Each  Christian  is  exhorted 
to  engage  and  continue  in  this  work. 
As  also  ye   do.    They  had  already 
made  a  good   record,  ])ut  the  apostle 
wi.shed  them  to  abound  yet  (+  :  i,  9,  lo). 
Edify,  a  favorite  word  with  Paul,  using 
a  figure  of  a  building  (i  Cor.  lo  :  23 ;  u  -. 

4;    conip.    Rom.    15  :  20  ;    Cnl.    2  :  18).       Botll    a 

Christian  church  and  individual  Chris- 
tians are  likened  to  a  temple  in  which 
the  Holy  Spirit  dwells  (i  t'or.  3  :  9,  i6;  2 

Cor.  6  :  16;    Eph.  2  :  21),  which    temple  will 

not  be  finished  until  Christ's  return 
and  the  resurrection.  To  edify  is  to 
build  up  character  and  promote  growth 
in  Christian  wisdom,  virtues,  and 
graces,  in   holiness  of  heart  and  life 

(Acts  9  :  31  ;    20  :  32  ;    Kph.  4  :  16). 

12-22.  Closing  exhortations. 
The  practice  of  Christian  vir- 
tues ENJOINED.  Honor  preachers  and 
pastors,  and  live  in  peace  (ver.  12,  13). 
The  duties  to  be  exercised  toward  vari- 
ous classes  (ver.  14, 15).  Personal  relig- 
ious duties  (ver.  16-22).  Tlicse  miscella- 
neous exhortations  grow  out  of  the 
great  subject  of  Christ's  second  coming 
and  the  future  glory  and  blessedness  of 
believers,  and  accord  with  the  clo.sing 
prayer,  "And  the  God  of  peace  him- 
self sanctify  you  wholly  "  (ver.  23). 
Hence  Finley  styles  this  paragraph, 
"  The  rules  of  a  sanctified  life." 

12..  And,  But,  or,  Noiv,  turning  to 
a  new  subject,  we  besieech,  ice  ask, 
you,  with  earnestness,  brethren. 
The  apostle  resumes  the  line  of  ex- 
hortation of  4  :  1-12.  To  know 
them  which  labour,  toil,  among 
you,  know  them  in  their  office  and 
work,  be  not  strangers  to  them,  to 
their  hard  and  constant  toil,  to  their 
necessities  and  trials,  but  recognize 
and    appreciate    them    in    connection 


with  their  work.  And  are  over  you, 

\^ho  preside  over  you,  in  the  Lord,  as 

Christians,  both  they  and  you  being 
spiritually  united  to  the  Lord,  and  de- 
riving life  and  blessing  from  him. 
Compare  Acts  20  :  28 :  "The  Holy 
Spirit  appointed  you  overseers,  to  feed 
the  church  of  God."  And  admonish 
you,  exhorting  to  duty,  warning 
against  dangers,  errors  (Coi.  1  :  28).  The 
office  of  tlie  Christian  ministry  is  here 
implied,  but  nothing  as  to  distinct  or- 
ders of  church  offices,  or  to  warrant 
any  one  in  distributing  these  duties 
among  them.  A  three-fold  work  is  in- 
dicated, which  properly  belongs  to  the 
pastor:  (1)  Labor,  implying  difficulty 
and  severe  toil.  Compare  1  Tim.  5:17: 
"Let  elders  .  .  .  who  labour  in  word 
and  teaching."  (2)  Preside  over  you, 
implying  certain  authority,  watchcare, 
and  responsibility.  Compare  1  Tim. 
5  :  17  :  "  Let  elders  who  preside  well  be 
counted    worthy   of   double    honour." 

(Also    1    Tim.  3:5;    Hcb.  13  :  7,    17.)       (3)    Ad- 

mo7vish,  including  warning  and  advice. 
Compare  2  Tim.  4:2:  "Reprove,  re- 
])uke,  exhort,  with  all  longsufieringand 
teaching."  The.se  three  functions  or 
duties  are  united  by  one  article  in  the 
Greek,  showing  that  they  all  refer  to 
the  same  parties.  The  plural,  them, 
may  indicate  a  plurality  of  elders  or 
pastors,   as  at   Ephesus  and   Philippi 

and  Crete  (-^cts  20  :  n  ;  Plill.  1  :  1  ;   Titus  1:5). 

This  work  of  admonition,  however,  was 
not  limited    to    ministers    or    pastors 

(ver.  14  ;    2  Thess.  3  :  15). 

13.  And  to  esteem  them  very 
highly,  i^ery  e.rceedinghj,  the  same  in- 
tensive Greek  adverb  as  in  3  :  10  and 
Eph.  3  :  20,  the  strongest  possible  lan- 
guage to  express  the  highest  esteem  in 
the  love  exercised  toward  them.  And 
this  is  to  be  exercised  for  their 
Avork's  sake.  Their  work  is  de- 
scribed in  the  preceding  verse.  They 
are  to  be  esteemed  not  on  account  of 
brilliant  attainments,  intellectual  abil- 


342 


I.  THESSALONIANS 


[Ch.  V. 


highly  in  love  for  their  work's  sake. 

i^Aml  be  at  ix'ace  ainonf?  yourselves. 

14  Nuw  we  exiiort  you,  brethren,  ^  warn 
them  that  are  unruly,  ^ comfort  the 
feebleminded,  "i  support  the  weak,  e  be 
patient  toward  all  men. 

15  ''See  that  none  render  evil  for  evil 
unt«  any  man;  but  ever  ? follow  that 
which  is  good,  both  among  yourselves, 
and  to  all  men. 


in  love  for  their  work's  sake.    Be  at 
peace  among  yourselves. 

14  But  we  exfiort  you,  brethren,  ad- 
monish the  disorderly,  encourage  the 
faint-hearted,    support   the    weak,   be 

15  long-suffering  U)ward  all.  See  that 
none  render  evil  for  evil  to  any  one ; 
but  always  pursue  that  which  is  good, 
toward  one  another,  and  toward  all. 


a  Gen.  13  :  8 ;  Rom.  12  :  18.  6  2  Thess.  3  :  11,  12.  c  Heb.  12  :  12. 

«  Col.  3  :  12,  13.  /  Prov.  20  :  22  ;  Rom.  12  :  17-21  ;  1  Pelcr  3  :  9. 


d  Acts  20  :  35;  Rom.  14  :  1. 
g  Gal.  6:  10;  3  John  11. 


ities,  personal  preferences  or  partial-  { 
ities,  but  on  account  of  their  labors 
among  them,  even  of  admonition  and 
Avarning.  The  i>astor's  admonition  is  : 
in  love  and  is  most  necessary,  and  [ 
should  receive  a  return  in  loving  grati-  [ 
tude.  His  work  is  the  highest  and 
noblest  "  in  tlie  Lord,"  and  they  who 
are  engaged  in  it  are  entitled  to  the  , 
most  afl'ectionate  regard.  The  whole 
exhortation  was  of  the  first  importance 
to  both  tlieir  pastors  and  to  tlieiuselves.  | 
But  this  was  not  enougli.  The  highest  ; 
welfare  as  individuals  and  a  church 
demanded  an  additional  exhortation  : 
Be  at  peace  among  yourselves. 
This  is  an  independent  .sentence  (and, 
omitted  in  the  best  text),  yet  in  thought 
it  is  closely  connected  with  what  pre- 
cedes. They  could  carry  out  the  in- 
junctions of  these  two  ver.ses  only  as 
tliey  were  loving  and  peaceable  among 
themselves.  The  state  of  the  Corin- 
thian church  a  few  years  later  showed 
this,  and  evinced  the  importance  of 
Paul's  exhortation  to  them,  "  Be  of  the 
same  mind  ;  be  at  peace  "  (2  Cor.  is :  11). 
14.  Now,  And,  further,  we  exhort 
you,  brethren,  the  wliole  church  ad- 
dressed as  in  ver.  1,  4,  12,  and  not  the 
elders  or  pastors  as  understood  by  some. 
The  apostle  had  enforced  their  duties 
to  their  pastors  and  teachers,  and  had 
passed  to  duties  which  they  owed  one 
another.  First  of  all  was  peace  among 
themselves,  and  then  those  things 
which  would  contribute  to  a  true  and 
permanent  peace,  those  things  which 
needed  to  l)e  attended  to  in  seeking  and 
maintaining  peace.  Warn,  ad/noni.s/i 
and  a(Irl'<e  (the  same  verb  as  in  ver. 
12),  them  that  are  unruiy,  drsor- 
(hrhj,  not  heeding  the  apostle's  instruc- 
tions,  idlers,   busy  bodies   (2  Thess.  3  :  e, 

n  ;   comp.  1   Thess.  4  :  11).        It     WOuld    be    R 

false  peace  to  allow  these  to  go  on  with- 


out admonition.  Comfort,  encourage, 
the  ieehXemin^cA, the  faint-hearted, 
the  desponding,  in  regard  to  their  de- 
ceased friends  (i  :  i"?),  in  regard  to  per- 
secutions (2  :  i4)j  or  to  their  own  imper- 
fections. The  .same  verb  is  used  as  in 
2  :  11,  Support,  help,  hold  fast  (Titus 
1  :  9),  the  weak  in  faith,  courage, 
knowledge,  or  in  power  to  resist  temp- 
tation and  to  live  a  Christian  life. 
"Now  we,  the  strong,  ought  to  bear 
the  infirmities  of  the  weak  and  not  to 
please  ounselves"  (Rom.  i5 :  i).  Be  pa- 
tient, or,  lontj-snfferiny,  patient  and 
forbearing,  toward  all  the  brethren, 
the  weak,  the  faint-hearted,  and  others 
who  may  justly  require  the  exercise  of 
patient  forbearance.  The  all  refers  es- 
pecially to  Christians,  as  the  preceding 
part  of  the  verse  implies.  This  is 
a  most  important  Christian  exercise. 
Comp.  1  Cor,  13  :  4,  "Love  sutlereth 
long"  ;  Eph.  4  :  2,  "With  long-sufl"er- 
ing  forbearing  one  another  in  love"; 
Exod.  34  :  6,  "The  Lord  God  ;  merciful 
and  gracious,  long-sufiering  and  abun- 
dant in  goodne.^s  and  truth," 

15.  The  exhortation  l)ecomes  more 
general.  See  to  it,  take  heed  against 
l)eing  overtaken  suddenly,  unprepared 
or  unawares,  with  a  retaliating  spirit, 
that  none  render  evil  for,  in  re- 
fH7'n  for,  evil  unto  any  one,  acts  of 
retaliation  being  the  prominent  idea. 
Avoid  revenge.  "Avenge  not  your- 
selves. .  .  Be  not  overcome  by  evil, 
))ut  overcome' evil  with  good"  (Rom. 
12  :  19-21).    Such  too  was  the  teaching 

of    Jesus    (Matt.  5  :  38,  39).       But,    OU     the 

contrary,  instead  of  retaliating,  ever 
follow  that  which  is  good,  ahcays, 
at  all  times  and  on  all  occasions,  7>Mr6'j<c 
the  (food,  the  morally  good,  including 
that  which  is  beneficial,  both  among 
yourselves  and  to  all  men,  rather, 
toward  one  another    and    toirord  all. 


Ch.  v.] 


I.  THESSALOXIANS 


3-13 


16,  17  >>  Rejoice  evermore.    'Pray  without  |  16,  17  Rejoice  always.    Pray  without  ceas- 

18  ceasing.    ^  In  every  thing  give  thanks  :    18  ing.    In  everything  give  thanks:  for 

for  this  is  the  will  of  God  in  Christ         this    is    the  'will    of   God    in    Christ 

Jesus  concerning  you.  19  Jesus,  toward   you.    Quench  not   the 

19,  20  1  Quench  not  the  Spirit.    "»  Despise    20  Spirit.       Despise     not     prophesyings ; 


ft  2  Cor.  6  :  10;  Phil.  4  :  4. 

I  Gen.  6:3:  1  Sam. 


i  See  refs.  Luke  18  :  1.  k  Eph.  5  :  20. 

14 ;  Eph.  4  :  30.  m  1  Cor.  14  :  1,  39. 


Make  this  your  aim  in  the  church  and 
out  of  it ;  endeavor  to  do  good  even  to 
those  who  woukl  do  you  evil.     Return 

good  for  evil   (l  Peter  3  :  8,  9),       DoubtlcSS 

there  was  need  of  this  explanation 
among  the  Thessalonians,  as  there  is 
often  at  this  day  among  Christians  and 
churches.  It  is  only  the  regenerated 
soul  with  the  aid  of  the  Holy  Spirit 
that  can  carry  out  the  letter  and  spirit 
of  this  teaching.  Its  lofty  ethics  is 
above  that  of  all  heathen  systems. 

16.  From  social  etliieal  duties  Paul 
pas.ses  to  personal  religious  duties. 
Rejoice  evermore,  ahvays,  notwith- 
standing trials  and  afflictions  (i  :  6;  2  : 
14 ;  3  : 3, 4),  siucc  being  in  a  state  of  jus- 
tification and  conscious  of  being  recon- 
ciled to  God,  we  can  "glorj'  in  tribula- 
tions" (Rom.  5  :  1-3)  ;  and  "all  things 
work  together  for  good  to  them  that 
love  God  "  (Rom.  8 :  28) ;  and  nothing  can 
"separate  us  from  the  love  of  God 
which  is  in  Christ  Jesus  our  Lord  " 
(Rom.  8  :  28).  Paul  had  learned  to  have 
this  state  of  mind  in  his  own  experience, 
"as  sorrowful,  yet  always  rejoicing" 
(2  Cor.  6  :  lo)  and  to  act  it  out  in  life  (2 
Cor.  12  :  lo).  He  illustratcs  it  in  his 
Epistle  to  the  Philippians  {*■*).  Com- 
pare Christ's  beatitudes  (Mutt.  5  :  1-12). 

17.  Pray  without  ceasing,  in- 
cessantly, the  same  adverb  used  in 
1  :  3  ;  2  :  13.  This  will  help  us  to  re- 
joice at  all  times.  Since  prayer  is  the 
converse  of  the  soul  with  God,  we  can 
keep  this  precept  by  being  always  in 
the  spirit  of  prayer,  l)y  praying  at  all 
proper  occasions  and  engaging  in  the 
various  kinds  of  prayer,  stated,  pub- 
lic, and  private;  occasional,  special, 
and  ejaculatory  prayer.  The  burnt  of- 
ferings which  Avere  offered  every  morn- 
ing and  evening  are  called  "perpet- 
ual "  in  Lev.  6  :  20.  "  Praying  at  every 
fitting  season  in  the  Spirit,  with  all 
prayer  and  supplication  "  (Kph.  e  :  18). 

18.  In  every  thing  give  thanks. 
Thanksgiving  should  be  united  with 
supplication,  and  it  is  inseparably  con- 
nected with  a  rejoicing  soul  in  God  (ver. 


15,  16).  "Persevere  in  prayer,  being 
watchful  therein  with  thanksgiving" 
(Col.  4  :  2).  The  three  precepts  are 
united:  "In  nothing  be  anxious;  but 
in  everything  by  prayer  and  supplica- 
tion wuth  thanksgiving,  let  your  re- 
quests be  made  known  to  God  "  (Piiii- 
+  :  6).  Paul  practised  this  precept  even 
in  trials,  persecutions,  and  shame  (2 
Cor.  12  :  9,  10).  For  this,  referring  di- 
rectly to  the  giving  of  thanks,  but 
remotely  to  the  duties  of  joy  and 
prayer,  as  both  of  these  are  closely 
connected  in  practice,  is  the  will  of 
God,  his  purpose,  in  Christ  Jesus 
concerning,  rather,  to/card,  you — 
yoio  being  flie  special  object  of  the 
divine  purpose,  which  is  made  possible 
through  Jesus  Christ.  The  will  of  God 
is  a  ground  of  joy,  prayer,  and  thanks- 
giving; it  also  implies  duty  and  re- 
sponsibility on  the  part  of  the  Chris- 
tian. Ancl  it  is  through  Christ  that 
the  Ijlessings  of  the  gospel  and  of  God's 
will  are  obtained. 

19.  From  the  positive  Paul  passes  to 
the  negative,  and  naturally  too,  since 
tlie  Spirit  excites  and  maintains  the 
temper  of  mind  and  heart  enjoined  in 
the  last  three  injunctions.  Quench, 
exfinguis/i,  stifle,  not  the  Spirit,  his 
divine  influence,  which  is  like  a  flame 
in  the  soul,  giving  help,  arousing  ac- 
tivity, and  imparting  light  and  warmth 
to  the  human  spirit.  The  figure  of  fire 
implied  in  the  verb  quench  accords 
with  the  "  tongues  as  of  fire  "  connected 
with  the  descent  of  the  Holy  Spirit  on 
the  day  of  Pentecost.  The  injunction 
is  general  and  may  be  applied  to  both 
the  ordinary  influences  and  the  super- 
natural gifts  of  the  Holy  Spirit.  He 
may  be  quenched  by  indifference,  spir- 
itual coldness,  sensual  and  unholy  feel- 
ings, and  by  worldly  and  evil  practices. 
Compare  "  grieve  not  the  Holy  Spirit 
of  God  "  (Eph.  * :  30) ;    "  resist  the  Holy 

Spirit"    (Acts  T  :  51). 

20.  Despise   not,  do  not  set  at 

imiight,  or,  treat  as  of  little  or  no  ac- 
count, prophesyings,  one  of  the  gifts 


344  I.  THESSALONIANS  [Ch.  V. 

21  not  prophesvings.    °  Prove  all  things ;  ]  21  but  prove  all  things,  hold    fast  that 

22  "hold  fust  that  which  is  good.    PAb-  ;  22  which  is  good.     Abstain  from  every 
stain  from  all  appearance  of  evil.  23  form  of  evil.    And  the  God  of   peace 

23  And  q  the  very  God  of  peace  sanctify  I 


n  Isa.  8  :  20 ;  Matt.  7  :  15-20  ;  1  John  4:1. 
p  4  :  12  ;  Matt.  17  :  27. 


o  Rom.  12  :  9;  Rev. 
5  Phil.  4  :  9. 


of  the  Spirit.  Prophesying,  while  it 
often  included  prediction  of  future 
events  (Acts  21  :  11),  consisted  especially 
in  uttering  inspired  and  revealed  truth 
and  instructing  publicly  the  people 
under  the  ini])ulse  of  the  Holy  Spirit 
(1  Cor.  u  :  .3).  It  is  to  be  distinguished 
from  ordinary  preaching  and  teaching. 
It  was  the  highest  supernatural  gift  of 
the  Spirit  (1  t^or.  u  :  19,  .39),  but  it  was 
liable  to  be  abused  and  treated  in  com- 
parative contempt  with  the  more  bril- 
liant and  mysterious  gift  of  speaking 
witli  tongues.  This  was  the  case  a  few 
years  later  at  Corinth  (i  Cor.  u:  26-28), 
and  there  may  have  been  a  tendency 
toward  this  at  Thessalonica.  Very 
likely  also  there  was  a  misguided  en- 
thusiasm and  a  fanatical  element  min- 
gled with  this  prophesying,  especially 
in  connection  with  the  second  coming 
of  Christ.  This  may  have  induced  a 
suspicion  and  some  contempt  for  the 
gifts  of  the  Spirit  in  some  cooler  and 
more  sober  minds.  Such  feelings  with 
regard  to  prophecy  would  cliill  the 
Spirit's  influence  and  power  and  seri- 
ously affect  a  life  of  prayer  and  Chris- 
tian joy. 

21.  The  most  approved  reading  be- 
gins this  verse  with  But.  "  Despise  not 
prophesying,"  hrit  prove,  test,  all 
things,  since  the  gifts  of  the  Spirit 
may  be  imitated,  and  there  were  false 
prophets  and  false  revelations.  In  the 
midst  of  great  mental  excitement  per- 
sons were  liable  to  be  themselves  de- 
luded. "  Beloved,  believe  not  every 
spirit,  but  try  the  spirits  whether  thev 
are  of  God"  (1  Joim  4  :  1).  "And  let 
prophets  speak  by  two  or  three  and 
others  judge,"  or,  discern  (1  for.  14  :  29), 
And  totliisend  tliere  was  given  to  some 
persons  a  special  endowment,  "  the  dis- 
cerning of  spirits"  (1  Cor.  12  :  10).  The 
next  clause  follows  closely  upon  this, 
hold  fast  the  good,  a  different  word 
in  Greek  from  that  in  ver.  1.').  The 
(jood  there  is  the  intrinsically  good  ;  the 
nood  here  is  that  genuine  moral  excel- 
lence which  approves  itself  to  the  moral 


judgment  as  becoming  and  right.  In 
testing  all  things,  distinguish  and  sepa- 
rate tne  good  and  the  bad,  and  hold 
firmly  to  the  good,  especially  as  to  what 
is  said  in  prophesying.  They  were  to 
use  their  spiritual  discernment  and 
decide  according  to  the  Scriptures  and 
apostolic  teaching.      (Comp.  Phii.  1  :  9,  lo; 

1  John  4  :  1-3.) 

22.  In  thought  this  verse  closely  fol- 
lows the  preceding.  Abstain  from 
all  appearance^  rather,  from  every 
form,  of  evil.  The  meaning  is  not 
appearance,  that  is,  semblance  uithont 
reality,  ])ut  an  actual,  visible  appear- 
ance of  evil.  The  appearance  is  that 
which  strikes  the  eye  and  is  seen,  hence 
the  form.  Compare  2  Cor.  5  :  7  and  note, 
where  the  same  Greek  word  occurs. 
Not  only  positively  hold  fast  that  which 
is  good,  but  negatively  keep  younselves 
aloof  from  every  form,  from  every  sort, 
of  evil.  Compare  a  similar  injunction 
in  Rom.  12  :  9,  "Abhor  that  which  is 
evil ;  cleave  to  that  which  is  good." 
The  application  is  general,  ''every  form 
of  evil."  The  transition  from  a  par- 
ticular reference  to  prophesying  to  the 
general  begins  in  "Prove  all  things" 
of  ver.  21.  Thus  far  (ver.  12-22)  Chris- 
tian duty  is  enjoined.  From  this  point 
the  apostle  passes  to  prayer  for  help  to 
enable  the  Thessalonians  to  obey  these 
precepts.  Compare  a  similar  transition 
at  3  :  10,  11. 

23-28.  Concluding  prayee, 
promise,  salutation,  charge,  and 
benediction. 

23.  And,  since  human  power  is  in- 
sufficient for  these  things,  the  very 
God  of  peace,  rather,  may  the  God 
of  ^oiiY>e]  peace  himself,  who  alone  can 
enable  you  to  accomplish  what  we  ex- 
hort you  to  do.  lie  himself  (emphatic) 
must  do  this  or  it  will  never  be  done. 
(Comp.  Phil.  2  :  12,  13.)  The  God  of  peace  is 
a  common  designation  with  Paul  (pi'>i- 
4:9;  Rom.  15 :  33),  God  is  the  author  and 
giver  of  peace  and  reconciliation,  and 
he  imparts  to  the  believer  inward  tran- 
quillity in  connection  with  the  work  of 


Ch.  v.] 


I.  THESSALONIANS 


345 


you  wholly.  And  I  pray  God  your 
whole  spirit  and  soul  aud  body  '  be 
preserved  blameless  unto  the  coming 

24  of  our  Lord  Jesus  Christ.  « Faithful  is 
he  that  calleth  you,  'who  also  will 
do  it. 

25  Brethren,  "  pray  for  us. 


himself  sanctify  j-ou  wholly  ;  and  may 
your  spirit  and  soul  aud  body  be  pre- 
served whole  without   blame    at   the 

24  comiugof  our  Lord  Jesus  Christ.  Faith- 
ful is  he  who  calls  you,  who  also  will 

25,  26  do  it.    Brethren,  pray  for  us.    Sa- 


1  Cor.  1:8;  Phil.  1  :  10. 


s  Deut.  7  :  9. 
M  Col.  4:3:2  Thess.  3  :  1. 


Num.  23  :  19 ;  2  Thess.  3  :  3. 


regeneration  and  sanetification.  (Comp. 
ou    1  :  I.)      Sanctify    you    wholly, 

completely,  in  all  respects,  throughout 
your  whole  being.  They  were  already 
consecrated  and  set  apart  in  Christ 
Jesus  (1  oor.  1:2),  but  it  was  God's  will 
that  the  work  of  purification  in  heart 
and  life  should  goon  {■^■^).  Sanetifi- 
cation is  viewed  as  progressive.     (See 

4  :  7,  note  ;    also  comp.  1  Cor.  1  :  30.  note.  )      HoW 

complete  the  apostle  would  have  this 
sanetification  is  seen  in  the  rest  of  this 
verse. 

And  I  pray  God  your  whole 
spirit,  etc.,  rather,  Aiid  may  your 
spirit,  soul  and  body,  be  preserved 
whole,  or,  entire,  in  all  their  parts,  in 
their  full  integrity.  Paul  has  treated 
of  bodily  sanetification  in  private  and 
.social  life  in  4  :  3-8.  Here  he  prays 
that  sanetification  may  go  on  to  perfec- 
tion in  their  entire  being,  which  he 
views  in  three  relations,  or  as  made  up 
of  three  parts.  First  of  all  the  spirit, 
the  highest  part  of  man's  nature,  the 
nearest  to  God,  the  reason,  conscience, 
and  highest  moral  nature,  to  which  the 
Holy  Spirit  witnesses,  unites  with,  and 

enlightens    (Rom.    8  :  16;     1   Cor.   2  :  U,    15). 

Then  next  comes  the  soul,  the  lower 
side  or  part  of  man's  immaterial  nature, 
the  connecting  link  between  spirit  and 
body,  exercised  and  influenced  by  pas- 
sions aud  sensual  desires.  The  spirit 
is  viewed  as  upward  toward  God,  the 
soul  as  downward  toward  the  flesh. 
And  last  and  lowest  the  body,  the  "  ves- 
sel "  {i  ■■  4)  the  "earthly  home"  of  the 
soul  a4id  spirit  (2  Cor.  5  : 1),  groaning  and 
waiting  for  its  redemption  (Rom.  8  ;  23). 
For  similar  and  other  explanation  of 
this  threefold  nature,  see  critical  com- 
mentaries. Paul  doubtless  used  the 
current  language  regarding  man's  na- 
ture, as  he  often  heard  it.  In  1  Cor.  7  : 
34 ;  2  Cor.  7  :  1  he  uses  a  popular  form 
of  expressing  man's  two-fold  nature, 
"  body  and  spirit."  He  was  not  stating 
a  philosophical  distinction, 


I  Be  preserved,  or,  kept,  by  God's 
I  power.  Compare  our  Lord's  interces- 
sory prayer,  "  I  pray  not  that  thou 
shouldest  take  them  out  of  tlie  world, 
but  that  thou  shouldest  keep  them  from 
evil  "  (John  17 :  15).  WJiolc,  blameless, 
or,  blamelessly  entire.  "Whole"  ex- 
presses quantity,  the  entire  being  in 
all  its  parts  of  spirit,  soul,  and  body. 
"Blameless"  is  an  adverb  modifying 
the  adjective  whole,  and  expresses  gaa/- 
ity,  without  blame,  incurring  no  cen- 
sure, faultlessly  whole  and  entire.  A 
strong,  intense  expression.  Paul  would 
have  them  wholly  sanctified  and  kept 
blamelessly  entire,  in  perfect  integrity, 
unto,  at,  or,  in,  the  day  of  the  coming 
of  our  Lord  Jesus  Christ.  Thus 
their  hearts  would  be  established  "  un- 
blameable  in  holiness  before  God  "  (3; 
13)  at  the  coming  of  our  Lord  for  judg- 
ment and   the   full  deliverance  of  his 

people.       (See  2  ;  19,  note.) 

24.  Paul  fortifies  his  prayer  by  the 
faithfulness  of  God  in  performing  his 
word  and  his  promises.  Faithful  is 
he    that    calleth    you.      God    the 

Father,  was  calling  them  to  a  life  of 
consecration  and  holv  living  (2.:  12; 
3:13:  4:3.7),  and  he '  was  faithful  to 
carry  out  his  promises  (i  Cor.  i  :  9;  2  cor. 
1  :  20).  Who  also  will  do  it.  He 
will  accomplish  whatever  purposes  he 
has  concerning  them.  "The  gifts  and 
calling  of  God  are  without  repentance  " 
(Rom.  11  :29).  "He  who  bcgaii  a  good 
work  in  you  will  complete  it  until  the 
day  of  Jesus  Christ"  (Phn.  1  :  e), 

25.  CoxcLU.siox.  Brethren  pray 
for  us,  for  himself  and  companions  in 
labor.     This  was  a  frequent  request  of 

Paul     (Rom.    15  :  30  ;     Eph.    6  :  19,   etc.  ;     see   es 

peciaiiT  2  Thess.  3:1. 2).  Paul  was  a  stroug 
Ijeliever  in  prayer.  His  prayers  for  his 
converts  were  incessant,  and  conscious 
of  his  entire  dependence  on  God  he 
would  have  their  prayers  in  return. 
Thus  he  would  have  mutual  fellowship 
in  prayer. 


34G 


I.  THESSALONIANS 


[Ch.  V 


26 


«  Greet  all  the  brethren  with  an  holy 

27  I  charge  you  by  the  Lord  that  J  this 
epistle  be  'read  unto  all  nhe  holy 
brethren.  ,    . 

28  "The  grace  of  our  Lord  Jesus  Christ 
be  with  you.    Ameii. 

The    lirst   Ei^intle   unto   the  Thessa- 
louiaus  was  written  from  Athens. 


lute   all    the    brethren   with   a    holy 
kiss. 

27  I  adjure  you  by  the  Lord,  that  this 
letter  be  read  to  all  the  holy  brethren. 

28  The  grace  of  our  Lord  Jesus  Christ 
be  with  you. 


X  Rom.  16  :  16. 


y  Col.  4  : 


a  2  Thess.  3  : 


20.  Greet,  salute,  all  the  breth- 
ren, salute  tliein  for  me,  with  an 
holy  kiss,  as  a  religious  act,  expres- 
sive of  chaste,  godly  attection  and  fel- 
lowship (Hon..  16  :  16),  The  kiss  was  a 
coiniuon  usage  in  Oriental  and  Jewish 
salutations.  Paul  ditl  not  introduce 
this  as  a  distinctively  Christian  custom. 
He  merely  used  the  customary  saluta- 
tion in  a  religious  way.     Peter  calls  it 

"a  kiss  of  love"   (l  Peter  5  :  14). 

27.  This  solemn  charge  is  regarded 
by  many  expositors  as  addressed  to  the 
elders.  But  this  is  an  unnecessary  in- 
ference. Tlie  letter  would  doubtless  be 
received  l)y  the  elders  or  pastors  first 
and  be  passed  to  the  deacons  and  others. 
But  it  was  addressed  to  the  whole 
church  and  each  member  was  naturally 
included  (i  ■■  0.  I  charge,  /  adjure 
you,  solemnly  entreat,  that  this 
epistle  be  read  unto  all  the 
brethren  (holy  should  be  omitted 
according  to  the  best  text).  Note 
especially  the  solemn  earnestness  with 
which  Paul  makes  this  request,  as  if 
lie  would  put  tlieni  under  oath  to  do 
this..  All  stood  in  need  of  the  whole  or 
portions  of  it.  8onie  might  be  absent 
from  tlieir  assembly  when  the  letter 
was  publicly  read.  Some  sick,  or  be- 
reaved, migiit  be  away  or  detained  at 
home.  These  especially  needed  the  con- 
.solation.  Others  wayward,  or  begin- 
ning to  waver,  should  hear  tlie  warnings 
and  instructions.  Moreover,  this  is  the 
earliest  Epistle  of  Paul  that  has  come 
down  to  us.  He  would  emphasize  the 
importance  of  reading  it  publicly  and 
privately  so  that  all  miglit  liear  it.  He 
endorses  the  right  of  all  tlie  brethren 
to  the  hearing  and  reading  of  his 
apostolic  writings.  80  Moses  and  the 
prophets  were  read  in  tiicir  assemblies. 
28.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you.  The 
same  as  in  Rom.  IG  :  20;  1  Cor.  16  :  23. 
In  2  Cor.  13  :  14  it  is  expanded  to  the 


full  apostolic  benediction.  In  Col. 
4  :  18  it  is  shoi'tened  to,  "Grace  be 
with  you."  It  appears  to  have  been 
Paul's  custom  to  write  this  with  his 
own  hand  (2  Thess.  3  :  17).  Very  proba- 
bly he  wrote  the  preceding  verse  (Gai. 
6  :  11, 17, 18).  Amen  should  be  omitted. 
It  was  doubtless  added  by  some  well- 
meaning  copyist. 

The  subscription  appended  to  the 
Common  version  is  incorrect.  This 
Epistle  was  written  from  Corinth,  not 
from  Athens.     See  Introduction. 

Practical  Remarks. 

1.  The  important  question  is  not  so 
much  as  to  when  our  Lord  will  come,  as 
to  whether  we  are  prepared  for  his  coming 
(ver.  1 :  Matt.  24  :  45,  46). 

2.  If  we  live  in  constant  preparation  for 
the  "  day  of  the  Lord,"  we  shall  be  always 
ready  for  either  life  or  death  (ver.  1-3; 
Rom.  14:  9). 

3.  The  day  of  the  Lord  will  be  a  day  of 
doom  to  the  ungodly  (ver.  3 ;  Matt.  24  : 
48-51). 

i     4.  All  deeds  of  darkness,  trickery,  du- 
I  plicity,  dishonesty,  covetousness,  are  un- 
becoming  the  children  of  light  (ver.  4-8  ; 
!  Eph.  5  :  11). 

I     5.  As  children  of   the  day.  Christians 
should  be  watchful,  prayerful,  and  active 
in  the  Lord's  service,  and  so  live  that  the 
I  coming  of  Christ  will  excite  in  them  no 
'  alarm  (ver.  4-6;  Luke  21  :  27,  28,  36). 
I     6.  Drunkenness  and  intemperance  be- 
!  long  to  the  kingdom  of  darkness.    The 
;  Christian  should  be  an  abstainer  from  in- 
toxicating drinks  (ver.  6-8  ;   Eph.  5  :  18  ; 
Prov.  23  :  31). 

7.  The  conduct  of  Christians  should  be 

such  as  to  bear  the  scrutiny  of  the  world 

j  and  the  full  light  of  day  (ver.  7 ;  Matt. 

1  5  :  14-16). 

I     8.  The  Christian  is  inexcusable  if  in  a 


Ch.  v.] 


I.  THESSALONIANS 


347 


hostile  world  he  has  not  on  his  defensive 
armor  (ver.  8;  Eph.  6  :  11,  12). 

9.  If  we  are  Christians,  we  know  that 
we  are  elected  unto  salvation  from  sin 
and  all  our  spiritual  foes.  Election,  free 
agency,  and  personal  effort  are  harmoni- 
ous parts  in  the  divine  plan  (ver.  9-11 ; 
Phil.  2:12,  13). 

10.  The  death  of  Christ  was  a  foundation 
and  central  doctrine  of  Paul,  both  in  his 
earlier  and  later  teaching  (ver.  10;  1  Cor. 
lo:3;  ITim.  2:6). 

11.  It  is  not  enough  that  we  know  the 
great  doctrines  of  Christ's  first  and  second 
coming ;  we  should  utilize  them  for  the 
building  up  of  Christians  in  their  faith 
and  spiritual  life  (ver.  11 ;  1  Cor.  15  :  58). 

12.  It  is  the  duty  of  the  people  to  know 
their  pastors  as  it  is  that  of  pastors  to 
know  their  people.  Their  personal  and 
intimate  acquaintance  should  be  mutual 
(ver.  12;  Rom.  1  :  12). 

13.  Pastors  should  indeed  be  honored  on 
account  of  their  office,  but  they  should  be 
esteemed  principally  for  their  characters 
and  works,  without  which  they  can  have 
no  claim  upon  the  confidence  of  their 
people  (ver.  13 ;  Heb.  13  :  17). 

14.  Peace  in  churches  and  among  Chris- 
tians is  not  to  be  sought  at  the  expense  of 
purity  and  mutual  faithfulness  (ver.  13- 
15  :  Rom.  12  :  8  ;  1  Tim.  G  :  3-5). 

15.  The  spirit  of  retaliation  is  unchris- 
tian (ver.  15;  Rom.  12  :  17,  19). 

16.  Christian  joy  tends  to  Christian  use- 
fulness (ver.  16;  Neh.  8  :  10). 

17.  The  Christian  suffers  detriment  just 
as  far  as  he  is  not  prepared  at  all  times 
for  communion  with  God  (ver.  17;  Matt. 
26:41;  Rom.  12:12). 


18.  In  the  gift  of  Christ  we  see  the 
reason  and  our  obligation  for  unceasing 
thankfulness  (ver.  18 ;  2  Cor.  9  :  15  ;  Heb. 
13  :  15). 

19.  It  is  the  duty  of  the  Christian  to 
pray  for  the  Holy  Spirit  and  to  cultivate 

i  the  Christian  graces  (ver.  19  ;  2  Tim.  1:6). 

20.  We  are  not  to  undervalue  preaching, 
which  is  prophecy   without  the  accom- 

i  panying  supernatural  gifts.    And  yet  true 
j  preaching  is  by  the  prompting  of  the  Holy 
}  Spirit  and  so  far  supernatural  (ver.  20 ;  1 
Cor.  1  :  18,  21). 

21.  God  has  given  to  Christians  an  en- 
lightened private  judgment.  They  are  to 
reject  error,  but  they  are  to  receive  and 
practise  the  truth  (ver.  21 ;  Acts  17  :  11 ; 

1  Peter  3  :  15). 

22.  Christians  are  a  separate  people; 
they  belong  to  a  holy  priesthood  and 
should  keep  aloof  from  all  forms  of  public, 
private,  and  social  evils  (ver.  22 ;  1  Peter 

2  :  5,  11,  12). 

•23.  Since  we  should  pray  for  entire 
sanctification,  we  should  earnestly  strive 
after  it  (ver.  23  ;  Matt.  5  :  48;  1  Peter  1  : 
16). 

24.  Sanctification  begins  with  the  spirit 
and  ends  with  the  body.  It  becomes 
entire  only  with  the  glorified  body  at 
Christ's  .second  coming.  But  though  it  is 
so  extended  in  time  and  difficult  in  char- 
acter, it  is  assured  by  God's  faithfulness 
and  power  (ver.  24  ;  2  Tim.  2  :  11-13). 

25.  All  Christians  should  have  free  ac- 
cess to  the  Holy  Scriptures.  It  is  their 
right  to  read  and  learn.  "What  Rome 
forbids  under  an  anathema,  Paul  enjoins 
with  an  adjuration  "  (Bexgel).  (Ver  27  ; 
John  5  :  39 ;  2  Tim.  3  :  16  :  Rev.  1:3). 


THERE  IS  A  DIVINE  AND  HUMAN  ELEMENT  IN 
SANCTIFICATION 


"What  the  Apostle  prays  for  in  this 
place  (5  :  2.3)  is,  that  God  Avould  make 
the  body  in  entirety — every  organ  and 
every  function— holy.  God  made  the 
body  at  the  beginning;  he  made  it  for 
himself;  and  it  is  his.  .  .  But  sancti- 
fication, even  of  the  body,  really  comes 
only  by  employment  in  God's  service. 
.  .  Holy  are  the  feet  which  move  in- 
cessantly on  his  errands ;  holy  are  the 


i  hands  which,  like  his,  are  continually 
doing  good  ;  holy  are  the  lips  which 
plead  his  cause  or  speak  forth  his 
name.  The  apostle  himself  points  out 
the  moral  of  this  prayer  for  the  conse- 
cration of  the  body  when  he  say  to  the 
Romans  (6  :  19),  'Present  your  mem- 

I  bers  as  .servants  to  righteousness  unto 
sanctification'"  (  James  Dennis, 

!  D.  D.). 


SECOND  EPISTLE  TO  THE  THESSALONIANS 


Thankfulness  for  the  patience,  faith,  and  love 
of  the  Thessalonian  Christians. 

1  PAUL  »and  Silvanus  and  Timotheus 
unto  the  church  of  the  Thessaloniaus 
b  in  God  our  Father  and  the  Lord  Jesus 

2  Christ:  'Grace  unto  you,  and  peace, 
from  God  our  Father  and  the  Lord 
Jesus  Christ. 

3  J  We  are  bound  to  thank  God  always 
for  you,  bretliren,  as  it  is  meet,  because 
that « your  faith  groweth  exceedingly, 
and  the  charity  of  every  one  of  you  all 

4  toward  each  other  aboundeth.    So  that 


1  PAUL,  and  Silvanus,  and  Timothy, 
to  the  church  of  the  Thessaloniaus,  in 
God  our  Father,  and  the  Lord  Jesus 

2  Christ :  Grace  to  you,  and  peace,  from 
God  the  Father  and  the  Lord  Jesus 
Christ. 

3  We  ought  to  thank  God  always  for 
you,  brethren,  as  it  is  meet,  because 
j'our  faith  grows  exceedingly,  and  the 
love  of  each  one  of  you  all  toward  one 

4  another  abounds  ;  so  that  we  ourselves 


2  Cor.  1 


6  1  Thess.  1:1. 


1  Cor.  1 


d2: 


1  Thess.  3  :  6,  9. 


Title.  To  the  Thessalonians  II.  in 
the  oldest  documents.  The  fuller  ad- 
dress is  in  verse  1. 

CHAPTER  I. 

The  chapter  opens  with  a  salutation 
(ver.  1,  2)^  followed  bv  thanksgiving 
for  the  growth  of  the  Thessaloniaus 
in  faith,  love,  and  for  their  steadfast 
endurance  of  persecution  (ver.  3,  4),  a 
token  and  pledge  of  judgment  upon 
their  persecutors  at  Christ's  second 
coming  (ver.  5-9),  wlien  he  will  be  glori- 
fied in  his  saints  (ver.  lo).  Prayer  that 
they  may  attain  unto  this  perfection 
and  glory  (ver.  ii,  12).  This  chapter 
forms  the  introductory  section  of  the 
Epistle. 

1,  2.     Address  and  Salftatiox. 

1.  See  note  on  1  Thess.  1:1,  where 
the  address  is  identical  with  this,  ex- 
cept that  instead  of  "  the  Father  "  there, 
onr  Father  here,  indicating  their  spir- 
itual   relationship  to  God   and   to  one 

another.       (Comp.  Rom.  1  .  7,  uote.  ) 

2,  On  Grace  unto  you,  and 
peace,  see  note  on  1  Thess.  1  :  1. 
From  God  our,  rather,  the,  Father, 

the  originating  source,  and  the  Lord 
Jesus  Christ,  tlie  mediating  and  pro- 
curing source  of  grace  and  peace.     (See 

on  Gal.  1:3.) 


3-12,  Thanksgiving,  Encoue- 

AGEMENT,  AND  PrAYER. 

3,  As  in  the  first  Epistle,  Paul  asso- 
ciates Silas  and  Timothy  with  himself, 
included  in  we.  The  thanksgiving  is 
similar  to  that  in  1  Thess.  1  :  3,  being 
expressed  in  behalf  of  the  faith  and 
hve  and  patience  (next  verse)  of  the 
Thessalonians.  It  differs  in  the  inten- 
sity of  expression,  We  are  bound, 
ire  ought,  it  is  our  duty,  as  it  is 
meet,  fitting,  and  with  increased  rea- 
sons for  tlianksgiving,  because  that 
your  faith  groweth  exceedingly, 
and  the  charity,  ?//g  tore  of  each  one 
of  you  toward  one  another  tihound' 
eth.  Some  months  probably-  liad  in- 
tervened since  his  first  Epistle  was 
written,  but  there  had  been  a  con- 
tinued   growth     in    Christian    graces. 

(Conip.    1    Thess.    1    :    3,  and   note.)      The    gOOd 

tidings  Avhich  Timothy  had  ])rought 
concerning  the  f^iith  and  love  of  the 
Thessalonians  ('  Thess.  3  :  «)  had  been 
confirmed  by  subsequent  reports  of 
large  increase  in  these  graces.  This 
extraordinary  advancement  had  been 
made  notwithstanding  some  needed  re- 
proof for  false  doctrine  and  disorderly- 
conduct  (2.  2,  3;   3:6). 

4.  But  not  only  did  their  joy  find 
expression  in  tlninksgiving  to  God,  but 
also  in  praise  before  the  churches.     So 

349 


350 


11.  THK^SALO.NlAxNS 


[Ch.  1. 


f  we   ourselves  glory  in   you   in   the  j 
churches  of  God  lor  your  patience  and  ! 
faitli    ^  in    all  your    persecutions   and 
tribulations  tliut  ye  endure:    which  ix 
•'a  manifest  token  of  the  rigliteous  judg-  , 
nient  of  God,  '  tliat  ye  may  be  counted 
worth.y  of  the  Iciugdom  of  God,  ^  for 
whicli  ye  also  suffer.     'Seeing  //  is  a 
righteous  tiling   with    God    to  recom- 
pense tribulation  to  them  that  trouble 

/ 1  Thess.  2  :  19,  20.  g  1  Thess.  2  :  14. 

k  Acts  14  :  22  ;  2  Tim.  2  :  12. 


glory  In  you  in  the  churches  of  God, 
for  your  patience  and  faith  in  all  your 
persecutions  and  tiie  alllictions  wliich 

.')  ye  endure  ;  a  token  of  the  righteous 
judgment  of  God,  to  the  end  that  ye 
may  be  accounted  worthy  of  the  king- 
dom of  Gotl,  for  which  ye  also  are  suf- 

6  feriug ;  since  it  is  a  righteous  thing 
with  God  to  recompense  atUictiou  to 


A  Phil.  1:28.  i  Luke  20  :  35 ;  Col.  1  :  12. 

I  Deut.  32  :  41-43  ;  Zech.  2  ;  8. 


that  Ave  ourselves  (emphatic), 
though  slow  to  take  credit  for  what  we 
have  done,  glory  in,  exult  in,  or, 
boast  of,  you   in    the   churches    of 

God,  at  ('orintli,  Cenchriea,  Athens, 
and  elsewhere  in  Achaia,  lor  your 
patience  and  faith,  trust  and  eonti- 
denee  in  God,  in  all  your  persecu- 
tions and  tribulations,  afflictions, 
that  ye  endure.  The  persecutions 
and  sutferings  of  varif)us  kinds,  to 
which  allusions  are  made  in  1  Thess. 
1  :  6;  2  :  14,  had  continued  and  had 
been  met  with  the  .same  enduring  stead- 
fastness and  faith  in  God.  It  is  implied 
by  the  connection  of  this  passage  with 
the  preceding  verse  that  this  patience 
under  such  circumstances  was  a  ground 
of  thanksgiving  to  God.  Compare  hew 
he  boasted  of  the  liberality  of  the 
church  at  Corinth  to  the  Macedonians 
(2  Cor.  9:2).  Tiius  the  apostlc  would 
stimulate  others  to  like  faithfulness. 

5.  Which  is  a  manifest  token, 
simply,  a  token,  in  opposition  to  the 
concluding  clause  of  the  preceding 
verse.  Their  steadfastness  aiul  faith  in 
their  sufferings  was  a  token  of  the 
righteous  judgment  of  God,  of 
the  righteous  recompense  when  "he 
shall  judge  the  world  in  righteous- 
ness" (P^.  96  :  n)^  meting  out  rest  and 
ijlorii  for  Christ's  suffering  people  (ver. 
■^.  T,  io)  and  punishment  upon  their  un- 
godly persecutors  (ver.  e,  ^«,  9),  The 
righteous  judgment  of  God,  however, 
i.s  not  to  l)e  limited  to  Christ's  second 
coming,  but  may  also  includ*'  (Jod's 
present  disciplinary  and  judicial  deal- 
ings with  the  righteous  and  the  wicked. 
The  essential  characteristic  of  this 
judgment  is  that  it  is  riff /if  eons.  Its 
primal  aim  is  the  rest  and  f/fori/ieation 
of  believers;  its  secondary  aim  and 
accompanying  result  are  the  punish- 
ment   of  the  wicked   who   an-   the   op- 


!  posers  and  oppressors  of  Christ's  peo- 
ple.     Compare   Phil.    1  :  28,    where  a 

!  kindred  Greek  word  for  token  or  proof 
is  used. 

That  ye  may  be  counted  worthy 
of  the  kingdom  of  God,  that  these 
trials  may  so  redound  to  j'our  spiritual 
growth,  and  that  you  may  appear 
through  these  trials  to  possess  such  in- 
tegrity and  character  as  to  be  fit  sub- 
jects of  God's  kingdom  here  and  of  its 
glory  hereafter.  For  which,  for  the 
sake  of  which,  kingdom  ye  also  suf- 
fer, ye  also  are  snfferuuj.     Being  par- 

j  takers  of  the  sutierings  of  the  kingdom 

'  here  we  shall  partake  of  its  future 
glories.  "  If  we  endure,  we  shall  also 
reign  with  him"  (2  rim.  2  :  12).  "He 
that    endureth    to    the    end    shall    be 

saved"  (Matt.  24  :  13;  comp.  Matt.  5  :  12  ;  Heb. 
6    :    15;    11    :    27;     12    :    2).        Such     WaS    HOt 

merely  the  tendency  and  result  of  their 

trials,  but  the  divine  purpose;  not  of 

I  merit  on  their  part,  but  of  gracious  re- 

I  ward.      The   steadfastness  and   heroic 

j  fiiith  of  the  Thessalonians  were  tokens 

j  of  God's   presence  with   them  and   of 

their   final   salvation,  and    portents  of 

retribution  to  their  enemies. 

6.  In  this  and  the  tlirce  following 
verses  the  apostle  explains,  confirms, 
and  vindicates  "the  rigliteous  judg- 
ment of  God,"  which  is  brought  into 
view  in  ver.  .^.  Seeing  it  is.  Liter- 
ally, If  indeeij,  as  it  certainly  is,  a 
righteous  thing  with  (iod  to  rec- 
ompense tribulation,  to  repat/  af- 
fliction, to  them  that  trouble  you, 
that  afflict  yon.  Paul  argues  condition- 
ally from  a  supposition  about  which 
therecould  l)t^  nodoubt.  Itwascertain 
and  Iteyond  all  cavil  that  it  is  righteous 
in  God  to  visit  retribution  in  kind  upon 
their  persecutors.  This  is  a  common 
rub'  of  justice,  and  accords  witli  reason 
and  the  instincts  of  our  nature.     Hence 


Ch.  I.] 


11.  THESSALONIANS 


351 


7  you ;  ™  and  to  you  who  are  troubled 
rest  with  us,  vvheu  °  the  Lord  Jesus 
shall  be  revealed  I'rom  heaven  with  his 

8  mighty  angels,  "in  flaining  fire  taking 
p  vengeance  on  them  i  that  know  nut 
God,  ami  fthat  obey  not  the  gospel  of 

9  our  Lord  Jesus  (Jhrist:  «\vlio  shall  be 
punished  with  everlasting  destruction 


7  those  who  afiflict  you,  and  to  you  who 
are  afflicted  rest  with  us,  at  the  revela- 
tion of  the  Lord  Jesus  from  heaven 

S  with  the  angels  of  his  power,  in  flaming 
fire,  taking  vengeance  on  those  who 
know   not  God,   and  those  who  ol  ev 

9  not  the  gospel  of  our  Lord  Jesus ;  who 
will  suffer  justice,  eternal  destruction 


m  Matt. 

5  ■  10-12 

Heb.  4  :  9 

;  Rev 

7 

14-17 

n 

1  Thess.  4 

:  16 

17 

Jude  14 

,15 

0  Heb 

12  :  29 

2  Peter  C 

:  7,  10-12  , 
r  Rom.  2  : 

Rev. 

8. 

21 

:8. 

p  Isa 
s  Dan. 

66 
12 

15 

;  Heb.  10 
2  Peter  3 

30. 

7. 

9PS.9  : 

17; 

79 

6. 

it  is  well  rendered,  Since  it  is  a  right- 
eous tiling  with  God,  etc.  Compare 
"  They  wlio  take  the  sword  will  perish 

by  the  sword"  (Matt.  26  ;  52  ;  also  Col.  3  : 
25  ;    Luke  16  :  25  ;    Rev.  13  :  10). 

7.  Connect  with  the  j)receding  verb, 
And  to   you   who   are   troubled, 

afflicted,  he  will  repay,  fully  give  rest, 
relief,  and  release,  from  afflictions  with 
us,  Paul,  Sylvanus,  and  Timothy  (ver. 
1),  who  are  afflicted  like  yourselves, 
Paul  viewed  the  persecuted  Thessalo- 
niaus  as  sharing  with  him  iu  the  future 
peace  and  joy  arising  from  a  relief  and 
deliverance  from  a  life  of  afflictions. 
And  this  will  take  place  when  the 
Lord  Jesus  shall  be  revealed 
from  heaven,  or  more  exactly,  at  the 
revelation  of  the  Lord  Jesus  from  heaven. 
The  second  coming  will  be  a  revelation, 
a  manifestation  of  the  Lord  Jesus  be- 
fore unseen:  "Behold,  he  comes  with 
the  clouds;    and  every  eye  shall   see 

him  "   (Ri'v.  1:7;    comp.  1   Cor.  1:7:1  Peter  1  : 

T).  The  thought  of  the  second  coining 
is  early  brought  into  view  in  this  Epis- 
tle as  well  as  in  the  first  (i  Thess.  i  :  lo), 
and  is  connected  with  the  deliverance 
of  his  people,  and  the  puni.shment  of 
his  and  their  enemies.  Notice  the  title. 
Lord  Jesns,  a  common  and  suitable 
designation  in  these  two  Epistles,  in 
which    his    glorious     return    is    made 

prominent  (l  Thess.  2  :  15,  19  •    5:9;    2  Thess. 

2  :  1, 8,  u).  This  advent  Avill  be  a  reve- 
lation from  heaven   (l  Thess.  4  :  16  ;    Acts  1  : 

11).  He  will  be  attended  Avith  his 
mighty  angels,  the  angels  of  his 
power,  the  attendants  of  his  majesty 
and  the  instruments  of  his  power  (Matt. 
16  :  27).  Compare  Ps.  103  :  20  :  "  Bless 
the  Lord,  ye  angels  of  his:  ye  mighty 
in  strength,  that  fulfil  his  word." 

8.  At  his  advent  he  will  also  be 
manifested  in  flaming  fire,  an  addi- 
tional exhibition  of  his  majesty.  Com- 
pare  Heb.   1   :   7,   where  fire  is  rep- 


resented as  a  form  of  angelic  mani- 
festation:  "Who  maketh  his  angels 
winds  and  his  ministers  a  flame  of  fire." 
In  the  burning  bush  and  on  Mt.  Sinai 
God  apijeared  in  flames  of  flre  (k.xoci.  3  : 

2.    19    :    18;    20    :    18)  ;    go   alsO   he   COmCS   tO 

judgment  in  fiery  flames  (oau.  7  :  9,  lo). 
This  terrible  majesty  is  here  asserted 
of  Christ.  Taking  vengeance,  ren- 
dering, anVrdiiig  retribution.  The  idea 
is  that  of  just  punishment  fidly  ren- 
dered, without  any  element  of  vindic- 
tiveness  or  anything  like  human  pas- 
sion. "All  judgment  he  [the  Father] 
lias  given  to  the  8on  "  ( Joii"  5  :  22). 

The  two  classes  marked  for  punish- 
ment. On  them  that  know  not 
Cilod,  especially  descriptive  of  the 
heathen  (1  Thess.  4:5;  Gal.  4  :  8),  and 
them  iclio  obey  not  the  gospel, 
especially  true  of  Jews  in  their  rejection 
of  the  gospel  (Rom.  lo  :  3,  16,  21).  The 
Gentiles  and  the  Jews  were  the  two 
classes  that  persecuted  Christians  at 
Thessalonica  and  elsewhere,  and  this 
fact  might  naturally  suggest  the  two 
descriptive  designations  here  given. 
Yet  they  need  not  be  limited  strictly  to 
each,  for  Jews  were  spiritually  ignorant 
and  blind  (Joi>n  8  :  55 ;  16  :  3),  and  Gen- 
tiles who  became  persecutors  were 
willful  rejecters  of  the  gospel  (R(""-  1  •  18. 
28;  Johu  3  :  19).  The  bcst  tcxt  oinits 
Christ,  and  reads.  Lord  Jesus,  as 
in  the  preceding  verse  (on  which  see  note). 

9.  The  punishment  deseri))ed  and 
characterized,  ^^ho,  with  emphatic 
reference  to  the  two  classes  mentioned 
in  the  preceding  verse,  equivalent  to 
such  as,  or,  such  a  character  as,  that 
they  shall  be  punished,  etc.  Godless 
men  and  rejectors  of  the  gospel  must 
pay  the  penalty.  Shall  be  punished 
Avith  everlasting  destruction; 
more  exactly,  shall  suffer  justice,  eter- 
nal ruin.  The  apostle  has  in  view  the 
righteous  retribution  of  a  righteous  God. 


352 


II.  THESSALOXIANS 


[Ch.  I. 


from  the  presence  of  the  Lord,  and 
10  'from  the  glory  of  his  power;  "when 
he  shall  t-oine  to  be  gloriHed  in  his 
saints,  and  to  be  admired  in  all  them 
that  believe  (because  '■our  testimony 
among  you  was  believed)  »in  that  day.  | 


from  the  presence  of  the  Lord  and 
10  from  the  glory  of  his  power  ;  when  he 
shall  come  to  be  glorified  in  his  saints, 
and  to  be  admired  in  all  who  believed 
(because  our  testimony  to  you  was  be- 
lieved), in  that  day. 


«  2  ■  8 ;  Isa.  2  ;  19.  «  Rev.  7  ;  9-12. 


1  Thess.  1  :  5  ;  2  :  13.  x  Mai.  3  :  17  ;  2  Tim.  4  :  8. 


The  wicked,  according  to  the  principles 
of  justice,  must  pay  the  penalty  of  their 
sins.  This  penalty,  which  justice  de- 
mamls,  is  eternal  ruin.  The  word  ren- 
dered destriLction  occurs  in  1  Thess. 
5  :  3  ;  1  Tim.  6:9;  and  1  Cor.  5  :  5,  and 
is  well  e.Kpressed  hy  the  word  ruin. 
When  applied  to  man's  destiny  after 
death,  it  signifies  the  ruin  of  life  l^e- 
yond  the  grave,  the  utter  loss  of  bless- 
ednes.s.  Tliis  is  the  only  passage  in 
which  Paul  uses  the  phrase,  ever- 
Idsling  desi ruction,  and  the  only  one 
in  which  he  uses  the  adjective  ren- 
dered "everlasting,"  as  applied  to  the 
future  of  the  wicked.  It  is  the  most 
definite  and  positive  statement  of  the 
apostle  in  respect  to  future  punishment ; 
but  the  same  is  implied  in  negative 
.statements,  such  as  "the  unrighteous 
shall  not  inherit  the  kingdom  of  God  " 
(I  Cor.  6  :  9).  Compare  Phil.  3  :  19: 
"  whose  end  la  j^enHtion,"  ruin,  misery. 
The  phrase  "eternal,"  or  "everlasting 
life,"  the  antithesis  of  "everlasting 
destruction,"  occurs  ten  times  in  the 
writings  of  Paul  (Rom.  2:7,  etc.),  and 
signifies  an  unending  life  in  holy  and 
loving  harmony  with  God.  The  fair 
implication  is  that  eternal  or  ev^er- 
lasting  destruction  is  not  annihilation, 
or  extinction  of  being,  but  unending 
ruin  of  a  holy  and  happy  existence, 
forever  lost  to  God  and  goodness.  (See 
discussion  of  this  on  Matt.  25  :  46.) 

From.  Many  regard  this  proposi- 
tion as  expressing  cause  or  source — 
destruction  coming  from  the  presence 
of  tlie  Lord.  Tiius  it  is  used  in  Acts 
3  :  19:  "That  sea.sons  of  refreshing 
may  come  from  the  presence  of  the 
Lord."  To  this  it  has  ])cen  forcibly  ob- 
ject<'il  that  then  this  verse  only  repents 
the  idea  of  ver.  7  and  8,  the  only  addi- 
tional thought  being  found  in  the  word 
"everlasting."  Hence  a  large  number 
of  interpreters  prefer  the  idea  of  separa- 
tion, very  often  expressed  \)y  front  (Matt. 

5  :  29  ;    24  :  31  ;    Rom.  9  :    3  ;    finl.    5  :    4j.       This 

accords  with  the  fact  that  the  essential 
element  in  the  punishment  of  the  finally 


lost  is  separation,  banishment,  from 
Him  who  is  the  source  of  all  true  joy 
and  blessedness  (Roni.  ib  :  ii .  i  Thoss.  4 :  itj. 
From  the  presence  of  the  Lord, 
and  from  the  glory  of  his  power. 
These  words  are  found  in  Isa.  2  :  lu, 
19,  21,  and  are  familiarly  applied  by 
the  apostle  to  the  Lord's  presence, 
i  glory,  and  power,  when  he  comes  in  his 
kingdom.  To  be  void  of  holiness,  and 
to  be  separated  from  these,  will  indeed 
be  the  ruin  of  all  that  goes  to  make  up 
I  a  real,  true  life. 

I      10.  The  time  when  this  prediction 
■shall  be  fulfilled.     When    he    shall 
I  come,  the  second  time  (vcr.  -),  to  be 
!  glorified    in    his    saints,  believers 
j  perfected    in    holiness,    his   holy  ones. 
Christ  in  them  the  hope  of  glory.     Be- 
\  ing  partakers  of  his   light  and   glory 
I  they  will  shine  forth  with  new  lustre 
and  honor  to  his  name.     Compare  John 
17  :  10,  "I  am  glorified  in  them"  (see 
uotc),  and  2  Cor.  8  :  23,  "  our  brethren, 
the  glory  of  Christ."     And  to  be  ad- 
mired, or,  marveled,  at,  in   all  them 
that    believe,    rather,   that   believed. 
The  point  of  view   is  at  the  time  of 
Christ's  advent,  when  the  faith  of  per- 
fected saints  and  its  glorious  outcome 
will  excite  the  wonder  and  admiration 
of  all  beholders  in  the  universe,     (comp. 

Epli.  3  .  10  ;  1  Peter  1   :  12  :  Rev.  1  :  5,  6  :  5  :  11-14. ) 

He  shall  be  glorified  and  admired  in 
that  day,  the  time  designated  with 
solemn  emphasis,  when  the  returning 
Lord  will  bring  (leliverance  to  his  fol- 
lowers and  ruin  to  his  foes,  (•'^le  i  Thess. 
i  ■  2,  i.)  As  the  apostle  dwells  upon  the 
small  beginnings  in  the  faith  of  lie- 
lievers,  and  the  grand  and  glorious  re- 
sults in  that  day,  he  throws  in  a  paren- 
thetic clause  ft)r  the  encouragement  and 
consolation  of  his  Thessalonian  readers. 
Because  our  testimony  among 
yon,  rather,  unto  yon,  was  believed  ; 
you  are  included  in  tliat  glorious  and 
admired  com])any,  as  our  testimony  to 
you  was  believed.  In  their  faith  he  saw 
the  pledge  of  their  final  salvation  and 
of  Christ  glorified  in  and  through  them. 


Ch.  I.] 


II.  THESSALONIANS 


353 


11  Wherefore  also  we  pray  always  for  i 
you,  that  our  God   would  count  you 
worthy  J  of  this  calling,  ^  aud  fuinr  all  ! 
the  good  pleasure  of  his  goodness,  and  { 

12  the  work  of  faith  with  power :  » that  ; 
the  name  of  our  Lord  Jesus  Christ  may  j 
be  glorified  in  you,  ^and  ye  in  him,  ac-  i 
cording  to  the  grace  of  our  God  aud  the 
Lord  Jesus  Christ.  I 


11  To  which  end  we  also  pray  for  you 
always,  that  our  God  may  account  you 
worthy  of  the  calling,  and  accompiisii 
every  desire  for  goodness  and  work  of 

12  faith,  with  power ;  that  the  name  of 
our  Lord  Jesus  may  be  glorified  in 
j'ou,  and  ye  in  him,  according  to  the 
grace  of  our  God  and  the  Lord  Jesus 
Christ. 


y  2  :  14;  1  Thess.  2  •  12. 


z  Isa.  66  :  9  ;  Luke  12  :  32  ;  Eph.  1  ;  5. 
b  John  17  :  21-26. 


John  17  :  10 ;  1  Peter  4  :  14. 


11.  The  apostle's  earnest  prayers  for 
their  Christian  perfection  aud  glory. 
Wherefore  also,  rather,  To  which 
end  also,  that  the  Lord  may  at  last  be 
gloritied  in  you,  we  pray  always  for 
you.  To  'the  diviue  purpose  Paul 
coupled  his  prayers.  His  prayers  were 
in  accordance  with  God's  will  (i  John 
5  :  14).  God  in  carrying  out  his  will 
concerning  us  includes  our  prayers, 
faith,  and  etiorts  as  means  and  influ- 
ences    (Phil.   2  :  12,  13;    2   Cor.   6:1),       "  As 

that  (ver.  10)  was  to  be  the  result  of  the 
Advent  in  believers  generally,  so  a/so, 
and  with  a  view  of  the  same  consum- 
mation, Paul's  continual  request  at  the 
throne  was,  that  the  necessary  prepara- 
tory work  might  be  completed  in  the 
members  of  this  particular  church  " 
(J.  LiLLiE,  "  Lectures").  That  iiod 
would  count  you  \vorthy  of  this, 
better,  of  the,  calling  which  ye  have 
received,  "  the  calling  with  which  ye 
were  called  "  (Rph.  4  :  i),  and  with  which 
God  is  continually  "calling  you  into 
his  kingdom  and  glory"  (i  Thess.  2  ;  12, 
note).  On  the  words,  cou7it  you  worthy, 
see  on  ver.  5  and  also  on  Eph.  4:1. 

(Comp.  1  Thess.  3  :  13  ;     Rev.   3:4.)       Paul    de- 

sires  their  complete  sanctification,  that 
they  may  fully  attain  such  a  character 
and  condition  as  to  add  honor  and 
splendor  to  Christ.  To  that  God  was 
calling  them  from  first  to  last,  and  for 
this  they  were  being  fitted. 

And  fulfil,  bring  to  completion,  ac- 
complish in  you  all  the  good  pleas- 
ure, or,  every  desire,  of  goodness, 
all  that  goodness  would  desire  ;  or,  more 
exactly,  "every  desire  for  goodness," 
uprightness  of  heart  and  life.  The 
word  here  translated  goodness  is  never 
applied  in  the  New  Testament  to  God, 
but  always  to  men.  That  it  should  be 
so  applied  here  is  evident  from  the  next 
clause,  since  "the  work  of  faith"  is 
wrought  in  man.    And  most  naturally 


this  uprightness  also.  The  article  the 
should  be  omitted  ;  every  may  be  sup- 
plied, every  work  of  faith,  all  that 
faith  can  effect.  On  the  phrase,  see  1 
Thess.  1  :  3.  With  power,  to  be  con- 
nected Mith  f til  fill,  in  a  powerful  man- 
ner, potcerfully.  See  1  Thess.  1:5; 
Eph.  3  :  20,  "  according  to  the  poAver 
that  works  in  us  "  ;  Col.  1  :  29,  "  accord- 
ing to  his  working,  which  works  in  me 
with  power,"  or,  mightily. 

12.  Continuing  the  prayer,  That 
the  name,  all  that  is  represented  in 
that  name,  person,  and  character,  as 
revealed  in  the  word ;  of  our  Lord 
Jesus,  omit  Christ,  according  to  the 
best  text  (see  uote  ou  ver.  7),  niay  be 
glorified  in  you,  Thessalonians,  as 
in  believers  generallv  (ver.  lo,  which 
see),  Conip.  Phil.  1  :  20,  "  Christ  shall 
be  magnified  in  mj'  body,  whether 
through  life,  or  through  death."  And 
ye  in  him.  The  glorification  will  be 
mutual.  Its  perfection  will  ])e  attained 
when  both  head  and  body,  Christ  and 
his  people,    will   be  glorified   in   each 

other.         ( Comp.    Col.  3:4:     Phil.    3  .  20.  21  ;     2 

Cor.  2 :  10-12. )  Accordiug  to  the  grace, 

the  free  and  unmerited  favor,  of  our 
Cilod,  as  revealed  in  the  gospel.  No- 
tice how  the  apostle  personally  appro- 
priates God  to  hinivself  and  his  asso- 
ciates, our  God.  So  also  in  1  Thess.  2  : 
2  ;  3:9;  and  1  Cor.  6  :  11.  Comp.  Rom. 
1:8,"  my  God,"  and  note.  And  the 
Lord  Jesus  Christ,  who  is  the  me- 
dium of  grace,  as  God  the  Father  is  the 
source  (ver.  2),  Some  translate,  our  God 
and  Lord  Jesus  Christ,  thus  designat- 
ing Jesus  Christ,  as  our  God  and 
Lord,  comparing  this  passage  with 
Kom.  9:5;  Titus  2  :  13.  But  most  re- 
cent commentators  reject  this  view. 
"As  Lord  seems  evidently  to  have 
somewhat  the  character  of  a  proper 
name  in  its  New  Testament  use,  the 
two  words  do  not  fall  under  the  or- 


354 


II.  THESSALONIANS 


[Ch.  II. 


flinary  rule  of  appellative  words  united  I 
hy  and    under  a  single    article.     Ac- 
cordingly, the  phrase  only  unites  God 
antl   CMirist  in   a   common   relation   to  ] 
grace"  (Dwight,  in  "Meyer").     To 
the  same  eftect  Boise. 

Practical  Remarks.  j 

1.  A  gospel  church,  through  its  mem- 
bers, sustains  a  spiritual  aud  vital  rela-  1 
tion  to  God  the  P^ather  and  to  Christ  the 
Saviour  (ver.  1 ;  Eph.  1  :  22).  j 

2.  The  grace  of   unmerited  love,  and  ; 
tliat  peace  which  extends  through  the 
restoration  aud  renovation  of  our  wiiole 
spiritual  nature,  come  from  the  Father 
through  the  Son  (ver.  2 ;  Phil.  1:7;  Rom.  I 
1.^  :  13). 

3.  Character,  especially  Christian  char-  I 
acter,  is  of  supreme  importance.    There 
needs  to  be  growth,  else  there  will  be  de- 
cay (ver.  3  ;  Eph.  4  :  1-1,  15). 

4.  The  Christian  religion  evinces  its 
reality  and  truthfulness  in  that  its  power 
becomes  more  manifest  in  afflictions, 
trials,  and   persecutions    (ver.  4 ;    Rom. 

0  :3,  4). 

5.  The  inequalities  aud  injustices  of  the 
present  time  will  be  corrected  in  the  future 
life  (ver.  5;  Mai.  3  :  18;  Luke  16  :  25). 

6.  The  awards  and  penalties  of  the 
future  world  are  grounded  in  justice ;  of 
the  righteous,  through  Christ;  of  the 
wicked,  because  of  the  nature  of  sin,  un- 
atoned  for  and  unforgiven  (ver.  6;  Rom. 
3:26;  6:21,23;  Gal.  6  :  7,8). 

7.  The  Lord's  second  coming  and  the 
judgment  of  the  world  are  matters  of 
revelation,  great  certainties  which  would 
not  be  known  if  not  revealed  (ver.  7.  8; 

1  Peter  1  :  13:  Rom.  1  :  18). 

8.  The  coming  of  our  Lord  will  indeed 
be  a  revelation  of  character  and  majesty 
(ver.  7,  8 ;  1  Peter  1  :  13  :  Rom.  1  :  18). 

9.  Beware  how  you  apologize  for  sin 
and  sinners.  Spiritual  ignorance,  moral 
blindne.ss,  and  unbelief,  as  well  as  actual 
transgressions  and  flagrant  crimes,  are 
heinous  in  the  sight  of  God  (ver.  8,  9: 
Rom.  1  :  32  ;  2  :  8). 

10.  As  the  final  ruin  of  the  wicked  will 
be  everlasting  separation  from  Christ,  so 
the  final  salvation  of  the  righteous  will 
be  union  and  harmony  in  Christ  (ver.  9, 
10 ;  Matt.  25  :  34,  41 ;  Rev.  22  :  3,  4). 


11.  Christ  will  be  unspeakably  glorious 
at  the  last  day,  not  only  in  his  character 
and  attendants,  but  also  in  his  great  work 
of  redemption  in  the  salvation  of  men 
(ver.  10 ;  1  Thess.  2  :  19 ;  Rev.  21  :  9-14). 

12.  Let  it  be  our  prayer  that  God  may 
count  us  worthy  of  adding  something  to 
the  splendor  of  our  Lord's  glorious  crown 
(ver.  11,  12;  Rev.  3:4;  Eph.  1  :  12,  14;  2 
Cor.  8:23). 

CHAPTER  II. 

This  chapter  introduces  us  into  the 
very  heart  of  this  Epistle,  on  account 
of  which  it  was  written.  The  apostle 
corrects  erroneous  views  and  expecta- 
tions concerning  the  speedy  coming  of 
Christ  (ver.  1-12),  and  exhorts  and  prays 
that  the  Thessalonian  Christians  may 
stand  fast  in  the  truth.  This  chapter  is 
the  doctrinal  section  of  the  Epistle. 

1-12.  The  second  coming  of  the 
Lord  and  what  mv^t  precede  it. 
The  great  apostasy  must  occur  and  the 
man  of  sin  be  revealed  before  his  final 
coming  (ver.  1-4).  Paul  had  told  them 
of  these  things  (ver.  5),  and  the  mystery 
of  lawlessness  was  already  working,  but 
there  was  a  withholding  power  which, 
when  removed,  the  lawless  one  would 
be  revealed,  whom  the  Lord  would  de- 
stroy at  his  coming  (ver.  6-8).  Through 
his  lying  power,  signs,  and  wonders, 
this  lawless  one  will  deceive  them  that 
perish,  because  they  love  not  the  truth, 
who  on  that  account  are  judicially 
given  over  to  flagrant  error  and  final 
condemnation  (ver.  9-12). 

This  paragraph  is  one  of  the  most 
difficult  passages  in  Paul's  writings. 
Many  different  views  have  been  held 
and  volumes  have  been  written  upon 
it.  It  stands  related  to  what  the  apostle 
had  written  in  1  Thess.  4  :  13-18  con- 
cerning the  Lord's  second  coming  and 
them  who  had  fallen  asleep  in  Jesus. 
It  also  bears  reference  to  what  the 
apostle  had  orally  taught  them  and 
which  enabled  them  to  understand  his 
meaning.  Did  we  know  what  they 
knew  much  difficulty  would  doubtless 
be  removed.  Yet  we  must  remember 
that,  under  the  direction  of  divine  provi- 
dence and  of  the  Holy  Spirit,  the  pas- 
sage has  come  down  to  us  as  it  is. 
Prophecy  is  not  intended  to  be  fully 
understood  before  its  entire  fulfillment. 
And  possibly  Paul  himself  did  not  un- 


Ch.  II.] 


II.  THESSALONIANS 


355 


Correction  of  midakes  respecting  the  coming 
of  the  Lord. 

2  NOW  we  beseech  you,  brethren,  ^by 
the  coming  of  our  Lord  Jesus  Christ, 
and    by  our  gathering    together  unto 

2  him,  J  that  ye  be  not  soon  shaken  in 
mind,  or  be  "troubled,  neither  by  spirit, 
nor  by  word,  nor  by  letter  as  from  us, 
as  that  the  day  of  Christ  is  at  hand. 


NOW  we  ask  you,  brethren,  concern- 
ing the  comin'g  of  our  Lord  Jesus 
Christ,  and  our  gathering  together  to 
him,  that  ye  be  not  quickly  shaken  in 
mind,  or  be  troubled,  neither  by  spirit, 
nor  by  word,  nor  by  letter,  purporting 
to  be  from  us,  as  that  the  day  of  the 


See  ref3.  Mark 


d  Jer.  23  :  25-27  ;  Matt.  24  :  4,  5,  24 ;  1  Johu  4  : 


derstand  its  full  significance  and  the 
extent  of  its  application.  His  own 
mind  also  may  have  been  further  en- 
lightened by  the  Spirit.  (See  Introduc- 
tion, p.  xxxviii.)  It  has  its  design  in 
the  instruction  and  comfort  of  God's 
people,  and  such  has  been  and  will  lie 
its  effect  upon  them  in  days  of  dark- 
ness and  persecution.  Let  us  then  as 
best  we  can  find  out  its  meaning  and 
its  lessons. 

1.  Now,  to  turn  to  the  subject  which 
most  concerns  us,  we  beseech  you, 
brethren,  solemnly  and  earnestly,  by 
the  coming,  etc.  "  This  must  not  be 
taken  as  an  adjuration,  "  by  the  com- 
ing of  our  Lord,"  a  view  now  generally 
given  up  as  unwarranted  ])y  New  Tes- 
tament usage  and  unsuited  to  the  con- 
nection. But  it  must  be  regarded  as 
the  introduction  of  the  special  topic, 
to  which  tlie  apostle  would  call  atten- 
tion, concerning  the  coming  of  our 
Lord  Jesus  Christ, (n^r/  our  gath- 
ering together  unto  him.  Both 
of  these  points  had  been  dwelt  upon  in 
the  former  Epistle  (i  Ti.ess.  4  :  13-18). 

2.  That    ye    be    not    soon,   bet- 
ter, not  quickly,  shaken   in    mind, 
from  your  sober  intelligence  and  bal- 
ance of  mind,  like  a  ship  shaken  l)y 
the  wind  and  suddenly  tossed  from  its 
moorings.     Soon,  or,  quickly,  indicates  ' 
the  speedy  effect  of  the  erroneous  in- 
fluence, though  it  may  also  delicately 
imply  that  some  of  the  Thessalonians  , 
were   falling  into  the  error.     Or   be  ' 
troubled,   be    kept    in    a    disturl)ed 
and  agitated  state  of  mind,  including  ' 
an   element   of  alarm.     This  verb  oc- 
curs in  two  other  places,  Matt.  24  :  6 
and  Mark  13  :  7.     The  assertion  "  that 
the    day    of   the    Lord    had    already 
come,"  or,  "was  just  at  hand,"  would 
be  startling  and  alarming  in  the  ap-  ; 
parent  failure  of  the  promise  of  1  Thess.  1 
4  :  17.    Neither    by   spirit,  by  any  ' 


professing  to  have  the  gift  of  prophecy 
and  uttering  a  supernatural  communi- 
cation. In  1  Thess.  5  :  19-21,  the  apos- 
tle had  exhorted  them  "  not  to  quench 
the  Spirit  nor  despise  prophesying,  but 
prove  all  things  and  hold  fast  that 
which  is  good."  Thus  he  would  have 
them  do  now.  Nor  by  word  of  mouth, 
some  oral  communication ;  nor  by 
letter  as  from  us.  Some -would  join 
the  words,  as  from  us,  with  all  three 
specifications,  ^jj?/(7,  ■jrorc/,  and  letter; 
others  to  the  two  last,  and  still  others 
would  limit  them  to  the  last.  There 
may  be  some  general  grounds  for  all  of 
these  three  suppositions.  But  as  the 
apostle  in  ver.  15  unites  "word"  and 
"  letter,"  so  here  we  may  regard  these 
two  as  purporting  to  come  from  him. 
So  the  majority  of  interpreters.  It  is 
implied  that  there  were  deceivers  who 
pretended  to  have  received  word  or 
letter  froni  Paul.  The  letter  could  not 
have  been  his  first  Epi.stle,  for  in  it  he 
has  no  such  utterance  as  they  claimed. 
As  that  the  day  of  Christ,  rather, 
according  to  the  best  text,  of  the  Lord, 
is  at  hand,  is  present,  or,  just  at  hand. 
The  verb  thus  translated  occurs  else- 
where in  the  New  Testament  six  times 

(Rom.    8  :  38  ;    1    Cor.  3  :  22  ;    7  :  26  :     Gal.    1:4: 

2  Tim.  3:1;  Heb.  9  :  9),  and  menns present, 
or,  upon  us,  except  in  2  Tim.  3 : 1,  where 
the  future  tense  is  used,  n-ill  come.  In 
no  instance  except  here  is  it  rendered 
"  is  at  hand."  Here  it  is  in  the  perfect 
tense,  has  come,  meaning  that  which  is 
just  at  hand  and  already  present.  Paul 
would  not  have  the  Thessalonians 
moved  away  from  his  teaching  con- 
cerning the  coming  of  the  Lord,  and 
troubled  with  alarm  that  Christ  had 
already  come  difierently  from  what  they 
had  been  taught. 

3.  The  apostle  tells  them  what  must 
occur  before  the  Lord  comes,  to  guard 
them  against  deception.    Let  no  man 


35G 


II.  THESSALOXIANS 


[Ch.  II. 


3  Let  no  man  deceive  you  by  any  means :  1  3  Lord  is  present.    Let  no  one  deceive 

for  (hat  (lai,  s/i(iH  lint  come, 'QxciiTpt  there  \  you  in  any  way;  because   [that  day 

come  a  falling  away   first,   and  ^that  I  will  not  come],  unless  there  come  first 

Man  of   Siu  be  revealed,  8 the  Sou  of  |  the  falling  away,  and  the  man  of  sin 


e  1  Tim.  4  :  l-.r 


/Vt-r.  8-10:  1  John  2  :  18  :  Rev.  13  :  11-18. 


{/John  17  :  12;  Rev.  17  :  8   U. 


deceive  you  by  any  means,  as  the 

serpent  craftily  beguiled  Eve  (■^  (or.  ii  : 
3),  or  by  aHVctcd  kindness  and  phiusi- 
ble  worils  (Ro"'-  i«  "^),  or  in  any  other 
way  as  sujigested  in  ver.  2.  Sucli  de- 
ceivers inifjlit  attinu  that  Christ  him- 
self liad  foretold  that  he  would  come 
unexpectedly  (Ma.t  24:27);  that  Paul 
in  his  letter  had  coinpare(l  the  Lord's 
advent  to  the  coming  of  a  thief  by 
night  (1  Thess.  5  .  2,  4),  and  that  he  ex- 
pected it  soon,  in  his  own  lifetime  (1 

Thess.  4  :  15.  17). 

For,  Because  that  day  will  not  be, 
except  there  come  a  falling  away 
first.  Paul  omits  words  which  can 
easily  be  supplied  as  he  hastens  to  speak 
of  the  great  apostasy.  "This  ellipsis 
shows  reverence.  He  speaks  gently; 
abstaining  from  words  which  one  who 
loved  Christ's  advent  would  not  will- 
ingly hear  "  (  Bengel).  He  intimates 
that  the  advent  is  not  imminent.  As  to 
time  his  words  are  indefinite,  but  they 
are  such  as  might  point  to  a  far  distant 
future.  It  is  certainly  implied  that  the 
advent  was  not  near  at  hand. 

A,  rather,  the  falling  away,  the  apos- 
tasy, of  which  iie  had  spoken  to  the 
Thessalonians  (ver.  5).  The  word  thus 
rendered  means  a  defect  ion,  and  in  the 
Bil)le  an  (tpostasy  from  the  true  relig- 
ion. It  occurs  elsewhere  in  the  New 
Testament  only  in  Acts  21  :  21,  "  That 
thou  teachest  all  the  .Tews  who  are 
among  the  Gentiles  apostasy  from 
Moses."  Compare  its  verl)  in  Heb.  3  : 
12,  "in  falling  away  from  the  living 
(jtod."  The  one  here  mentioned  is 
evidently  from  among  Christians,  and 
may  justly  be  styled  f/ie  (jreat  apostasy, 
as  it  is  the  one  above  all  others  which 
is  to  occur  before  the  Lord's  coming. 
The  apostle  appears  to  refer  to  it  in  1 
Tim.  4:1-4,  "  S"ow  the  Spirit  speaketh 
expressly  that  in  Inter  times  some  shall 
fall  away  from  the  faitli.  giving  heeil 
to  seducing  spirits  and  tioctrines  of 
(lemons,  .  .  fi)rl)idding  to  marry,  com- 
nianiling  to  abstain  from  foods."  Also 
in  2  Tim.  3  : 1-5  he  foretells  "  that  in  the 
last  days  grievous  times  will  come," 


;  and  he  enumerates  the  terrible  eharac- 
i  teristics  of  wickedness  that  will   then 
abound.     Jesus  had  also  predicted,  that 
"many  false  prophets  will  arise,  and 
!  will  lead  many  astray"   (Man    -i*  :  h). 
And    Peter  .says  that   "there  will   be 
false  teachers,  who  will  stealthily  bring 
[  in  heresies  of  perdition,"  or,  "destruc- 
tive heresies,  even  denying  as  Master 
I  him  who  bought  them  "   (^  Peter  2  :  1 ). 
j  Thus  a  great   apostasy  was  distinctly- 
foreshadowed  in  the  future.     Nothing 
is  said  of  the  exact  time  of  its  rise,  or  of 
its  duration.     It  is,  however,  implied 
that  such  a  great  falling  away  had  not 
then  occurred,  and  therefore  the  Thes- 
salonians might   know  assuredly  that 
the  day  of  the  Lord  had  not  come. 

And  that  (the)  Man  of  Sin,  or,  of 
/air/essness,  according  to  some  of  the 
oldest  manuscripts.  Sin  is  indeed  law- 
lessness (1  Johu  3:4),  and  such  is  the 
general  description  of  its  character  in 
verses  7  and  8.  Both  epithets  appear  to 
be  very  ancient,  and  both  may  have 
been  used  in  apo.stolicdays,  as  certainly 
they  were  in  the  second  century.  And 
so  one  might  easily  be  .substituted  for 
the  other.  The  Man  of  Sin  is  one  who 
is  so  devoted  and  given  up  to  sin  as  to 
be  its  representative  and  personifica- 
tion, its  very  embodiment.  The  man 
of  lawlessness  is  one  utterly  void  of  the 
restraints  of  morals,  conscience,  and 
religious  obligations,  the  representative, 
personification,  and  embodiment  of  the 
lawlessness  of  a  godless  world.  Either 
of  these  designations  most  natuially 
i  refers  to  some  one  person,  rather  than 
I  to  an  organization,  a  society  of  men,  or 
I  a  succession  of  men  spanning  centuries 
I  of  time.  Throughout  this  passage  he  is 
spoken  of  as  a  definite  individual,  in 
the  singular  number,  he  is  to  be  re- 
vealed in  his  own  season  and  slain  by 
the  Lord  Jesus  at  his  coming.  By  all 
legitimate  laws  of  language  "the  man 
of  sin,"  as  here  presented,  describes  an 
individual,  as  far  as  it  is  possible  for  the 
words  employed  to  do  it. 
I  The  man  of  sin  is  to  be  revealed, 
I  a  fearful  manifestation  in   contrast  to 


Ch.  IL] 


II.  thessalo:nians 


357 


4  Perdition ;  who  opposeth  and  »>  exalt- 
eth  himself  above  all  that  is  called 
God,  or  that  is  worshipped  ;  so  that  he 
as  God  sitteth  in  the  temple  of  God, 
showing  himself  that  he  is  God. 


be  revealed,  the  son  of  perdition  ;  he 
that  opposes  himself  against  and  ex- 
alts himself  above  all  that  is  called 
God,  or  that  is  worshiped  ;  so  that  he 
sits  in  the  temple  of  God,  exhibiting 
himself  as  God. 


our  Lord's  revelation  from  heaven  (i  " ). 
This  suggests  that  he  may  l)e  the  Anti- 
christ, in  the  fullest  sense  of  the  term. 
The  terrible  character  and  the  prom- 
inent manifestation  of  this  monster  of 
iniquity  are  brought  to  view  in  a  single 
clause.  His  awful  destiny  appears  in 
the  next  clause,  the  Son  of  Perdi- 
tion, an  heir  of  destruction,  subject  to 
the  doom  of  eternal  misery.  Compare 
John  17  :  12,  where  Judas  Iscariot  re- 
ceived the  same  designation.  In  going 
to    perdition    he    went    "  to   his    own 

place"    (-^cts  1  :  25). 

4.  The  opposition,  self-exaltation, 
and  usurpation  of  this  man  of  sin  fur- 
ther described.     Who  opposeth,  he 

that  opposeth,  the  adversary,  as  the 
word  is  elsewhere  translated  (i  Cor.  le  : 

9;    Phil.  1  :  28  :    1  Tin..  5      U),       Hc  is  Hghtlv 

so  designated,  for  his  "coming  is  ac- 
cording to  the  working  of  Satan  "  (the 
Hebrew  name  meaning  adversary,  ver. 
9).  More  literally,  accoi'ding  to  the 
composition  of  the  word  (antikeimeuos) 
ax'Ti/cei^ei'o?,  he  is  the  anti,  the  one  who 
stands  in  opposition  to  Christ  and  the 
kingdom  of  God.  Thus  he  again  ap- 
pears as  a  person,  with  a  designation 
suggestive  of  the  Antichrist.  Through 
this  whole  passage  he  stands  in  strik- 
ing opposition  and  in  a  dark  parallel- 
ism to  Chri.st. 

And  exalteth  himself  above, 
better,  against,  all  that  is  called 
C^od,  or  that  is  Avorshipped,  an 
arrogant  pretender  and  usurper,  op- 
posed to  the  only  true  God  and  to  all 
filse  gods  of  the  heathen.  So  that  he 
as  God,  rather,  according  to  the  best 
text,- iS'o  that  he  takes  his  seat  in  the 
temple,  the  sanctuary,  of  God,  shew- 
ing?, exhibiting,  himself  that  he  is 
Ciiod.  "  Himself"  is  emphatic,  self- 
deification.  Compare  Ezek.  28  :  2,  spo- 
ken of  the  prince  of  Tyre:  "Because 
thine  heart  is  lifted  up,  and  thou  hast 
said,  I  am  a  god,  I  sit  in  the  seat  of 
God."  The  first  part  of  this  verse 
appears  to  be  a  quotation  or  manifest 
reference  to  Dan.  11  :  36,  37 :  "And  the 


king  .  .  .  shall  exalt  himself  and  mag- 
nify himself  al)Ove  every  god,  and  shall 
speak  marvellous  things  against  the 
God  of  gods.  .  .  He  shall  magnify  him- 
self above  all."  Daniel's  prediction 
appears  to  have  had  its  primal  fulfill- 
ment in  Antiochus  Epiphanes,  who 
actually  desecrated  the  temple  at  Jeru- 
salem. But  this  reference  seems  to  in- 
dicate that  Daniel's  prophecy  pointed 
farther,  in  tiie  same  direction  as  that 
of  Paul,  and  if  nothing  more,  typical 
of  that  predicted  by  tlie  latter.    (Coni|>. 

Dau.    7    :    8.    11.    20-26.)  Ellicott      putS      it 

strongly:  "The  former  portion  of  the 
prophecy  in  Daniel  is  apparently  cor- 
j  rectly  referred  to  Antiochus  Epiphanes, 
i  but  the  concluding  verses  (ver.  36.  seq.) 
I  seem  only  applicable  to  him  of  whom 
Antiochus  was  merely  a  type  and 
shadow."  ( <^'oiiip.  Dau.  8  •  26.)  By  temple 
of  God  the  Thessalonian  readers  would 
naturally  understand  the  temple  at 
Jerusalem,  unless  a  remoter  or  figura- 
tive meaning  were  implied.  Some, 
therefore,  would  find  the  fulfillment  of 
this  entire  prediction  in  the  times  pre- 
ceding and  culminating  in  the  destruc- 
tion of  Jerusalem.  Others  look  for  tlie 
restoration  of  Israel  to  their  own  land 
and  to  the  temple  rebuilt  (Kzek.  37  .26), 
in  which  this  language  will  have  its 
final  fulfillment.  But  this  seems  to  me 
to  put  too  great  restriction  on  prophetic 
language,  which  is  more  or  less  typical 
and  often  highly  figurative.  Stephen 
in  his  defense  had  intimated  that  the 
universe  was  God's  temple  and  human 
hearts  his  dwelling-place.  Paul  uses 
the  word  temple  figuratively  of  Chris- 
tians and  Christian  churches  (1  f'or.  3  : 

I  16,  17  ;    6  :  19  ;    2    Cor.  6  :  16  ;     Fph.  2  :  21  ),    and 

I  this  use  was  doubtless  familiar  to  the 
Thessalonians  and  to  believers  gener- 
ally. It  seems  better,  therefore,  to  re- 
gard the  language  as  descriptive  of  the 
church. 

j  The  man  of  sin  must  not  be  identified 
Avith  the  apostasy.  AVhile  the  latter  is 
a  defection  within  the  church,  the  for- 

I  mer  appears  to  be  an  aggressor  from 


SoS 


II.  THE^SALOXIANS 


[Ch.  II. 


5  Remember  ye  not,  that,  when  T  was 
yet  with  you,  I  told  you  these  things? 

6  And  now  ye  kntjw  \vhat  withlioldelh, 
that  he  might  be  revealed  in  his  time. 


5  Remember  ye  not,  that,  when  I  was 
yet  with  you,  I  used  to  tell  you  these 

6  things?      And    now    ye    know    what 
restrains,  iu  order  that  he  may  be  re- 


without,  who,  if  he  is  the  fruit  of  the  I 

apostasy    and   at    all    connected    with 
nominal  ('hristi;iiiity,  is  a  monster  of! 
l)hisplieniy  and  the  bitterest  opponent 
of  Christ  and  Ins  people.     Several  pas- 
sages written  by  the  Apostle  John  a 
generation  later,  point  in  the  same  di-  ' 
rection  as  tliis  concerning  the  man  of 
sin,     "It  is  the  last  hour;  and  as  ye 
heard  that   antichrist  is  coming,  even  | 
now    many    antii-hrists    have    arisen ; 
whence  we  know  it  is  the   last  hour. 
They  went  out  from  us,  but  they  were  { 
not  'of  us  "  (1  -J-hn  2  :  18,  19).      Again  : 
"Who  is  the  liar,  but  he  that  denies 
that  Jesus  is  the  Christ?    This  is  the! 
antichrist,  he  that  denies  the    Father  | 
and  the  Son"   (i  Johu  2  :  22).     Again:  | 
"  Every  spirit  that  confesseth  that  Je-  j 
sus  Christ  has  come  in  the  flesh,  is  of| 
God;   and  every  spirit   that  does   not 
confess  Jesus,  is  not  of  God  ;  and  this 
is  the  spirit  of  antichrist"  (1  JoI'q  ♦  :  '■2. 
3),     Again:    "Many    deceivers    have 
gone  out   into  the  world,  who  confess 
not  Jesus  Christ  as  coming  in  the  flesh,  i 
This    is    the   deceiver,    and    the   anti- 
christ"  (2  Joi'n  7).       John     speaks    of 
many  antichrists  evidently  connected 
with  the  apostasy.    He,  however,  seems 
to  speak  of  a  single  individual  as  the  ' 
antichrist,  all  others  having  the  .spirit 
of  antichrist.     John  confines  himself  to 
one  characteristic,  the  denying  of  the 
Father  and  the  Son,  that  Jesus  is  the 
Christ,  and  that  the  Christ  has  come  in 
the  flesh.     Paul   emphasizes  another,  j 
his  claim  to  supreme  worship  and  the  | 
spirit  of  lawlessness  that  actuates  him. 
But  both  point  to  the  great  opposer  of 
Christ  and  his  kingdom. 

Several  passages  in  Revelation  look 
in  the  same  direction.  The  fall  of 
Babylon  (Kev.  is  :  i-is)  brings  to  view  a 
kingdom  or  polity  such  as  we  might 
expect  to  be  connected  with  the  man 
of  sin.  The  false  prophet,  with  the 
beast,  working  signs  and  deceiving 
(Rev.  19  :  19,  20),  closely  resembles  the 
antichrist.  So  also  ^lagog  (Rev.  20  .-  7-10), 
who  is  the  prince  of  the  country  of  Gog 
(Kzek.  38  •  2),  is  the  representative  of  Sa- 
tan and  the  arch-leader  under  him  of 
the  hosts  of  sin.     He  comes,  however, 


after  the  millennium,  but  before  the 
final  resurrection  and  the  general  judg- 
ment. As  an  opposer  of  God  and 
Christ,  he  can,  in  the  fullest  sense,  be 

styled    antichrist.       (Con.i).    also    Rev.    is  :  1- 

i«)  It  may  be  objected,  however,  that 
a  thousand  years  of  millennial  glory 
coming  in  and  really  putting  a  stop  to 
the  working  of  the  mystery  of  lawless- 
ness is  inconsistent  with  the  de.scriiJtion 
of  Paul,  who  seems  to  represent  the 
apo.stasy  and  the  working  of  the  mys- 
tery of  lawlessness  as  continuing  till 
the  second  coming  of  Christ.  Yet  the 
cessation  of  a  thousand  years  would  be 
only  as  a  day  with  the  Lord  (2  Peter  .3  : 
s).     But  see  Summary  at  end  of  ver.  12, 

5.  Remember  ye  not,  as  surely 
you  must,  that,  when  I  was  yet 
with  you,  I  told  you,  I  iras  felling 
yoit,  not  merely  once,  these  things  ? 
the  growth  and  triumph  of  evil,  the  fiery 
trials  of  truth  and  righteousness  and  the 
coming  of  the  lawless  one,  before  the 
advent  of  the  Lord,  There  may  be  here 
a  gentle  reproof  for  being  so  easily  dis- 
turbed and  alarmed  after  the  repeated 
instructions  of  the  apostle.  A  simple 
reminder  was  sufficient.  They  were 
familiar  with  what  he  n.'ied  to  tell  them. 

6.  And  now,  since  you  recall  what 
I  taught  reganling  these  last  things, 
ye  know  what  withholdeth,  irhat 
power  restrains  the  man  of  .sin,  as  im- 
plied in  the  closing  words  of  this  .sen- 
tence. What  restrahu  is  neuter,  indi- 
cating some  power.  In  ver.  7,  "he 
who  nowletteth,"  restraineth,  is  mascu- 
line, denoting  personal  agency.  Wliat 
and  who  are  tlius  described  will  be 
noticed  at  the  end  of  the  next  verse. 
That,  expressing  the  Divine  purpose, 
to  the  end  that  he,  the  man  of  sin, 
mi§^ht  (may)  be  revealed  (^ee  note  on 
ver.  3)  ill  his  time,  in  his  on'n  seastni, 
neither  sooner  nor  later.  In  God's  pur- 
poses there  is  a  set  time  for  everything 
(Kcci.  3  :  1-8),  for  the  evil  as  well  as  the 
good,  for  the  revelation  and  destruction 
of  Antichrist  (comp.  Rev.  17  :  17)  as  well 
as  for  our  Lord's  first  and  .second  ap- 
pearing   (Gnl.  -1:4:1  Tim.  6  :  U.  15). 

7.  For,  explanatory  and  justifying 
what  he  had  affirmed  in  the  preceding 


Ch.  IL] 


II.  THESSALONIANS 


359 


7  For  ithe  mystery  of  iniquity  ^doth  al- 
ready work  :  only  '  he  who  how  letteth 
will  let,  until  he  be  taken  out  of  the 

8  way.  And  then  shall  '"that  Wicked 
be  revealed,  °  whom  the  Lord  shall  con- 
sume °  with  the  spirit  of  his  mouth,  and 


7  vealed  in  his  own  season.  For  the 
mystery  of  lawlessness  is  already  at 
work  ;  "only  until  he  Avho  now  restrains 

8  shall  be  out  of  the  way.  And  then 
will  the  lawless  one  be  revealed,  whom 
the    Lord    Jesus    will    slay    with   the 


i  1  John  2  :  18 ;  4:3;  Rev.  17  :  5,  7.  k  Col.  2  :  18-23.  I  Ver.  6.  m  Ver.  3. 

n  Dan.  7  :  10,  11 ;  Rev.  18  :  8-10.  o  Isa.  11  :  4 ,  Rev.  19  :  20,  21. 


clause.  The  mystery  of  lawlessness  is 
even  now  at  work,  but  the  man  of  sin, 
the  lawless  one,  cannot  be  manifest  until 
the  power  restraining  him  is  out  of  the 
way.  The  mystery,  according  to 
scriptural  usage,  is  something  con- 
cealed, and  not  yet  revealed  or  made 
known  to  man.  (See  Eph.  i  :  9.)  In- 
iquity, better,  lawlessness,  the  same 
word  as  the  maginal  reading  of  ver.  3, 
on  which  see.  The  mystery  of  laivless- 
ness,  the  secret,  concealed  power  or 
principle  of  unrestrained  and  godless 
wickedness,  doth  already  work,  is 
already  working.  The  emphasis  is  on 
mystery.  Lawlessness,  the  utter  disre- 
gard of  divine  law  and  worship,  as  a 
hidden  leaven  was  even  then  working, 
and  it  would  continue  its  hidden  activ- 
ity until,  obstructions  being  removed, 
it  would  come  to  a  revelation  of  its 
character  and  work. 

Only  he  who  now  letteth,  re- 
straineth,  will  let  (restrain)  until  he 
be  taken  out  of  the  way.  Better, 
Only  until,  that  is,  it  worketh  as  a  mys- 
tery, a  concealed  force,  only  until  he 
who  now  resfrai)ts  is,  or,  shall  be,  out  of 
the  icay.  Notice  it  is  not  said  whether 
this  restraining  person  shall  be  re- 
moved, or  shall  take  himself  out  of  the 
way.  It  only  notes  the  fact  that  the 
lime  will  come  when  lie  shall  be  no 
longer  in  the  way  as  a  restraining  and 
obstructing  power.  Then  lawlessness 
will  have  liberty  to  manifest  itself,  and 
the  lawless  one  will  be  revealed.  It 
will  be  seen  that  the  apostasy  and  the 
mystery  of  lawlessness  are  not  one  and 
the  same,  though  at  times  there  maybe 
a  close  connection  between  them.  The  i 
apostasy,  as  noted  above,  will  be  a  fall- 
ing away  within  and  from  the  church. 
The  mystery  of  lawlessness  appears  to 
be  rather  a  latent  outside  force  of 
heaven-defying  sin,  foreshadowing  the 
spirit  and  work  of  the  man  of  sin. 

What  this  restraining  power  is  has 
been  variously  explained.  It  is  gener- 
ally regarded  as  civil  authority  and  law 


as  exercised  by  the  magistrate  against 
autocratic  tyranny  and  popular  vio- 
lence. And  so  it  has  been  very  common 
to  take  "  that  which  restraineth  "  of  ver, 

6,  and    "  he  who   restraineth"   of  ver. 

7,  to  mean  respectively  the  Eoman  gov- 
ernment and  the  Roman  emperor.  But 
only  secondarily.  For  who  is  the  ulti- 
mate power  over  governments  and  law? 
Whose  hand  holds  in  check  the  devil 
and  all  his  agencies  ?  Who  permits  sin 
and  wicked  men,  and  who  will  at 
length  overthrow  the  kingdom  of  dark- 
ness ?  Only  one  answer  can  l»e  given. 
It  is  God  in  Christ.  It  is  he  who 
"  overturns,"  and  "rules  in  the  king- 
dom of  men  and  giveth  it  to  whomso- 
ever   he   will"     (Kzek.    21   :  27;    Dan.  4  :  25). 

"All  authority  was  given  unto  me," 
said  Jesus,  "  in  heaven  and  on  earth  " 
(.Matt.  28:18).  He  is  "head  over  all 
things  to  the  church"  (Ki-h.  1:22). 
"  For  he  must  reign,  till  he  has  put  all 
the  enemies  under  his  feet"  (1  cor.  15  : 
25).  Ultimately  Christ  in  the  gospel 
age  is  the  great  restraining  powder. 
What  secondary  agencies  he  may  em- 
ploy in  his  providence,  in  civil  gov- 
ernment and  law,  as  pagan  Rome  and 
other  civil  authorities,  is  left  for  us  to 
discover  as  these  predictions  are  ful- 
filled in  human  history  and  the  progress 
of  his  kingdom.  Further  than  this  it 
is  idle  for  us  to  conjecture. 

8.  And  then,  when  the  restraining 
power  no  longer  obstructs.  It  is  im- 
plied that  the  mj^stery  of  lawlessness 
is  manifested  and  developed  (ver.  e)  ; 
and  then,  that  >Vicked,  rather,  the 
lawless,  one  shall  be  revealed  "  in 
his  own  season  "  (ver.  e),  evidently  the 
same  as  the  man  of  sin  or  of  lawless- 
ness of  ver.  3.  Notice  that  the  word 
revealed  is  again  repeated,  keeping 
in  view  his  opposing  parallelism  to 
Christ  (ver.  3,  6).  Whom  the  Lord 
shall  consume  with  the  spirit  of 
his  mouth,  or,  according  to  the  better 
text,  whom  the  Lord  Jesus  will  slay 
with  the  breath  of  his  mouth.     Thus 


360 


II.  THESSALONIANS 


[Ch.  II. 


sliall  destroy  Pwith  the  brightness  of  | 
9  his  coming  :  even  him,  whose  coming  is 
<i  after  tlie   working  of  Satau  witli  all 
power  and  'signs  and  lying  wonders,  ; 

10  and  with  all  deceivableness  of  unright- 
eousness in  » them  that  perish  ;  because 
they  received  not  tlielove  of  the  truth, 

11  that  they  might  be  saved.     And  tforj 


breath  of  his  mouth,  and  will  bring  to 
naught    by  the    manifestation  of   his 

9  coming ;  [him]  whose  coming  is  ac- 
cording to  the  worliing  of  Satan,  in 
all  power  and  signs  and  lying  wonders, 

10  and  in  all  deceit  of  unrighteousness  for 
the  perisliing ;  because  they  received 
not  the  love  of  the  truth,   that   they 


p  1  :  8,  9 ;  Ps,  97  :  1-5. 
■  See  refs.  Matt.  24  :  24  ;  Rev.  13  :  11-15  ;  19 


q  John  8  :  41 ;  Eph.  2:2;  Rev.  18  :  23. 
<  2  Cor.  4:3.  t  Ps.  81  :  11,  12  ;  Rom.  1  :  24,  etc. 


quickly  and  easily  will  the  lawless  one  | 
foil  before  the  mighty  and  irresistible  j 
power  of  the  Lord  Jesus.  (Comp.  isa.  u  • 
4  )  And  shall  destroy,  bring  to 
naught,  with  the  brightness,  with 
the  manifestiithn,  of  his  coming,  or,  ! 
more  literally,  with  the  appearance  of 
his  presence.  (Comp.  Rev.  19  :  i5,  21.)  The 
first  gleam  of  his  presence  will  con- 
found his  adversaries  and  bring  ruin  to 
Antichrist.  Both  Bengal  and  Lillie  dis- 
tinguish l)etween  the  appearance  and 
the  coming,  as  between  the  dawn  and 
the  day.  Perhaps  a  difference  exists. 
At  least  the  remark  of  Lillie  in 
"  Lange  "  is  worth  considering  :  "  That 
there  is  an  interval  of  time  between  our 
Lord's  descent  into  the  region  of  the 
air,  where  his  gathered  saints  are  ad- 
mitted into  his  presence,  and  his  com- 
ing with  tliem  to  the  judgment  of  the 
nations,  is  not  only  in  itself  a  perfectly 
reasonable  and  scriptural  idea,  but  one 
of  use  in  harmonizing  the  apparently 
discrepant  descriptions  of  the  manner 
of  the  advent,  and  of  the  condition  of 
the    world    in    that    day."      (Comp.    oa 

"  appearance,"  1  Tim.  6  :  14  :  2  Tim.  4:8;  Titus  2  : 
13:  ou  his  "coming,"  .Matt.  24  :  3,  37,  39;  1  Thess. 
3  :  13  ;  4:15;  5  :  23  ;  2  Thess.  2:1;  James  5:7; 
2  Peter  3:4.) 

9.  Even  him,  supplied  to  show 
what  is  evident  in  the  Greek — that  the 
reference  in  what  follows  is  to  the  main 
subject  of  the  sentence,  "the  lawless 
one."  Whose  coming,  or,  presence, 
put  in  marked  contrast  to  the  coming 
of  Christ.  Is  after,  or,  according  to, 
the  working  of  Satan,  descriptive 
of  the  character  and  superhuman  acts 
of  the  lawless  one,  and  of  his  operations 
when  he  should  be  present  in  tlie  world. 
He  will  exhibit  a  Satanic  spirit  and 
l)()W('r.  With  all  power  and  signs 
and  lying  wonders,  literally,  in  all 
pi>)rer  and  sig)is  and  n'onders  of  false- 
hood. The  nature  of  all  the  three  is 
described,   since    lying,   or,  falsehood, 


applies  equally  to  potver,  signs,  and 
ivonders.  And  it  should  be  noticed  that 
these  very  three  terms  are  used  of  our 
Lord's  supernatural  works  (Acts  2  :  22). 
Christ's  miracles  were  true ;  Anti- 
christ's, false.  Such  would  be  the 
working  of  the  lawless  one  during  the 
interval  between  his  appearing  and  the 
coming  of  the  Lord  Jesus.  How  long 
this  period  is,  is  not  stated.  The  im- 
pres.sion  left  by  the  description  is,  that 
it  will  be  brief. 

10.  And   with   all   deceivable- 
ness   of  unrighteousness,  better, 
And  in  all  deceit   of  uni'ightcousness, 
that     deceit    which     belongs    to    un- 
righteousness,   and  which  it  is  accus- 
'  tomed    to    employ.      In   them   that 
perish,   rather,  according  to  the  best 
text,  for    the  perishing.     The  man   of 
sin,    though    exerci-sing    such    power, 
i  shall  succeed  in   deceiving  only  those 
j  who  are  perishing.   Compare  Matt.  24  : 
24  :   "  For  there  will  arise  false  Christs, 
;  and  false  prophets,  and  will  show  great 
signs  and  wonders,  so  as,  if  possible,  to 
I  lead   a.stray   even   the  elect."    Also  2 
I  Cor.  4:3:  "  But  even  if  our  gospel  is 
:  vailed,  it  is  vailed  in  those  who  are  per- 
I  ishing."     The   children   of   God    have 
spiritual    perception,  and   can  try  the 
spirits,   whether  they  are  of  God,  and 
they  will  not  be  deceived  (1  John  4  :  1-6). 
The   reason    why   this  deceit  of  un- 
righteousness is  for  the  perishing:  On 
their  own  part,  this  clause;  on  God's 
part,  next  verse.     Because  they  re- 
ceived not,  they  did  not  accept,  the 
love    of  the   truth.      They   had   no 
j  heart  for  the  truth  ;  they  hated  and  re- 
!  jected  it ;  they  resisted  and  quenched 
its  gracious  influences.      That   they 
might  be  saved.    The  design  of  the 
i  gospel  is  to  .save  men,  not  to  condemn 

and  destroy  them  (John  3  :  17  ;    Rom.  1:16). 

But  to  those  who  receive    it    not    in 

love,  with  the  heart,  it  becomes  a  savor 

1  of  death  unto  death  (2  cor.  2  :  15.  ir.).  The 


Ch. IL] 


II.  THESSALONIANS 


361 


this  cause  "God  shall  send  them  strong 
delusion,  » that  they  should  believe  a 
12  lie :  y  that  they  all  might  be  damned 
who  believed  not  the  truth,  but  Miad 
pleasure  in  unrighteousness. 


11  might  be  saved.  And  for  this  cause 
God  sends  them  a  working  of  delusion, 
in  order  tluit  they  may  believe  the  lie  ; 

12  that  they  may  all  be  judged,  who  be- 
lieved not  the  truth,  but  had  pleasure 
in  unrighteousness. 


u  See  1  Kiugs  22  :  18-23  ;  Ezek.  U  :  9.  x  Isa.  66  :  4 ;  Matt.  24  .  5,  11  ;  1  Tim.  4  :  1. 

y  Mark  16  :  16 ;  John  3  :  36.  z  Rom.  1  :  32. 


responsibility  of  their  doom  rests  on 
themselves. 

11.  And  for  this  cause,  because 
they  did  not  accept  the  love  of  the 
truth,  God  shall  send,  etc.  Not  to 
believe  the  truth  is  a  sin  ;  but  to  reject 
the  love  of  it  is  a  greater  sin.  Shall 
soul,  more  exactly,  sends,  vividly, 
speaking  of  what  will  then  occur  as 
present  in  the  writer's  mind,  and  which 
accords  with  the  principle  bj'  which 
God  works  in  punishing  tiie  incorrigi- 
ble. They  deceive  themselves  and 
bring  upon  themselves  their  own  ruin. 
The  work  is  going  on.  Sin  will  become 
its  own  punishment.  iSends  them  a 
stron§r  delusion,  a  working  of  error, 
or,  an  energy  of  delusion,  descriptive  of 
the  mighty  power  with  which  error 
works,  and  will  work  in  connection 
with  the  lawless  one.  See  ver.  9, 
"working  of  Satan."  In  the  New 
Testament  energy  is  elsewhere  used  of 
superhuman  power.     Thus  of  God  (Eph. 

1  :  19  :  3:7;  Col.  2  :  12)  ;  of  Clirist  (Phil.  3  : 
21  :    Eph.    4  :    16)  ;    of  Satan     (2    Thess.    2:9), 

Here  it  appears  to  be  the  superhuman 
Satanic  force  of  error,  which  is  the 
righteous,  judicial  punishment  of  the 
incorrigible.  (Comp.  Rom.  i  :  24,  26,  28.) 

That,  in  order  that — the  divine 
judicial  purpose— they  should,  bet- 
ter, 7?i  a?/,  believe  a  lie,  rather,  the  lie, 
the  definite  falsehood  and  delusion 
which  is  wrought  among  them,  the  great 
lie  propagated  by  the  lawless  one.  The 
same  word  here  as  that  rendered  lying, 
or,  falsehood,  in  ver.  9.  They  are  given 
over  to  the  fatal  error  of  which  the 
lawless  one  is  the  embodiment,  to  trust 
him  and   believe  in  his  lying  power, 

signs,  and  wonders  (ver.  9:    John  12  :  40). 

12,  Further  divine  purpose.  That 
they  all  might,  may,  be  damned, 
rather,  judged,  and,  impliedly,  con- 
demned. An  oppo.site  parallel  to  "  that 
they  might  be  saved  "  (ver.  10).  The 
verb  rendered  damned  never  has  that 
meaning.  It  properly  signifies  to  try, 
determine,  judge,  though  sometimes,  as 


here,  the  context  shows  that  to  condemn 

is  implied   (Jolm  3  :  I8:    12  :  47  ;    16  :  11  ;    Hel.. 

13  :  4).  They  will  be  judged  according 
to  their  character  and  deserts,  and  the 
result,  condemnation  and  punishment, 
is  evident  from  the  description  that 
precedes  and  follows.  All.  None 
shall  escape.  Some  read  all  together 
in  the  Greek,  denoting  the  universal 
range  of  this  judgment  and  condemna- 
tion. Who  believed  not  the  truth, 
a  soul-condemning  and  destroying  sin 
(Johu  16:8,9).  The  trouble  is  not  so 
much  in  their  intellectual  as  in  their 
moral  state.  They  loved  not  the  truth 
(ver.  10)  and  they  would  not  accept  and 
believe  it.  But,  on  the  contrary,  they 
had  pleasure  in  unri^^hteous- 
ness.  They  hated  the  truth  and  loved 
darkness  rather  than  light,  because 
their  deeds  were  evil  (Johu  3  :  ly). 
Hence  they  became  an  easy  prey  to  the 
delusions  of  the  lawless  one.  God  gave 
them  over  to  their  own  wickedness  and 
folly  (Ps.  81:12),  and,  when  he  shall 
accomplish  his  puipo.se  of  judgment 
and  condemnation,  he  himself  shall  be 
jiistified  in  his  speaking,  and  clear  in 

his  judging  (Ps.  51  :  4;  comp.  Rom.  1:32; 
2  :  8). 

Si^MMARY  OF  Ver.  1-12.— 1.  It  ap- 
pears from  this  passage  that  "the  man 
of  sin"  and  "  the  lawless  one"  repre- 
sent one  and  the  same  person,  and  that 
he  is  to  precede  the  final  coming  of 
Christ. 

2.  "The  apo.stasy"  and  "the  mys- 
tery of  lawlessne.>;s"  are  not  the  same. 
The  former  within  the  church  is  to 
precede  the  appearance  of  the  man  of 
sin.  The  latter  is  an  opposing  influ- 
ence from  without,  which  as  a  hidden 
force  was  even  then  at  work,  and 
would  be  also  preparatory  to  and  in 
the  spirit  of  the  man  of  sin. 

3.  That  Paul  in  his  Epistles  to  Timo- 
thy foretells  probably  this  apostasy,  at 
least  in  part,  a  falling  away  from  the 
faith  in  the  last  days.     (See  on  ver.  3.) 


302 


11.  THESSALO^'IANS 


[Ch.  11. 


4.  Jesus,  in  predicting  false  Christs, 
and  .John,  in  speaking  of  Antichrists, 
some  of  them  even  then  at  work,  indi- 
cate, at  least  in  some  degree,  the  spirit 
and  workings  of  the  mystery  of  law- 
lessness.     (Si-eon  vcr.  4  and  10.) 

5.  Yet  it  seems  that  Jolin  expected 
an  Anticlirist,  pre-eminent  above  all 
others,  as  an  opposer  to  Christ,  who 
woidd  be  tlie  Antichrist.  Such  a  one 
may  be   regarded  as  the  same   as  the 

man  of  sin.       (see  on  ver.  4.) 

i).  The  restraining  power  is  ulti- 
mately the  power  of  God  in  Christ. 
The  Tiiessalonians,  it  would  seem,  had 
already  known  or  perhaps  witnessed 
the  silent  working  of  the  mystery  of 
lawlessness,  some  heaven-defying,  blas- 
phemous sin,  which  foreshadowed  the 
coming  lawless  one.  But  there  was 
one  whose  power  held  it  in  check. 
Christ  is  the  ultimate  restraining 
power  of  Satan  and  all  his  representa- 
tives in  the  kingdom  of  darkness.  Yet 
Christ  works  through  agencies.  Provi- 
dences, human  governments,  and  rulers 
are  in  his  hands.  Through  one  or  all 
of  them  he  may  see  fit  to  work  and  does 
work.  Tiiese  secondary  agencies  will 
become  evident  in  the  fulfillment  of  the 
prediction.  History  is  the  expositor 
of  prophecy. 

The  common  view  in  the  early 
church  was  that  the  Roman  Empire 
and  polity  was  "  the  withholder"  and 
Antichrist  was  one  who  would  over- 
throw the  Roman  Empire  and  estab- 
lish a  reign  of  consummate  wickedness 
opposed  to  righteousness  and  Chris- 
tianity. After  the  fiill  of  the  Roman 
Empire,  in  the  Middle  Ages,  Moham- 
med was  regarded  by  Eastern  Chris- 
tians as  "the  lawless  one,"  and  the 
falling  away  of  many  Christians  to 
him  as  "the  apostasy."  In  the  West 
there  grew  up  the  idea  of  papal  Anti- 
christs. This  view  was  favored  by  as 
high  authority  as  (Jregory  the  (ireat 
(a.  D.  5!»()),  in  his  denunciations  of  the 
assumptions  of  his  contem|)orary  By- 
zantine patriarch  as  to  the  title  of 
Universal  Priest.  Later  it  was  com- 
monly held  among  Waldenses  and  dis- 
senttM-s  from  the  Roman  See  that  Anti- 
christ would  be  found  on  the  papal 
throne.  Such  was  the  view  of  Luther 
and  generally  of  Protestants  of  the 
Reformation.     Earlv  in  the  nineteenth 


I  century  some  saw  in  Napoleon  Bona- 
parte "the  man  of  sin,"  and  in  Compte's 
positive  philosophy  and  religion  of 
humanity,  the  goddess  of  reason,  and 
the  associated  atiieism  and  immorality, 
as  "the  apostasy"  and  "the  mystery 
of  iniquity."  But  these  two  grea"t  evil's 
have  not  been  sutticiently  distinguished 
from  each  other. 

1  7.  It  is  a  principle  in  prophecy  that 
it  has  partial  fulfillments  at  difiereiit 
periods  down  through  time,  until  tlie 

'  consummation  is  reached  in  its  com- 
plete and  final  fulfillment.  Accord- 
ingly, as  in  the  destruction  of  Jerusalem 
we  may  see  a  coming  of  the  Lord  Jesus 
in  judgment  upon  the  Jewisli  people, 
a  type  of  his  final  coming  to  judge  the 
world,  so  at  that  time  we  may  discover 
indications  of  a  partial  fulfillment  of 
this  prophecy.  In  the  various  defec- 
tions of  churches  from  the  faith  at  dif- 
ferent periods,  in  the  errors  of  the 
papacy,  and  the  forms  of  godliness 
without  the  power,  as  exhibited  in  Ori- 
ental and   other  churches,  we  may  see 

j  the  progressive  fulfillment  of  the  pre- 
diction concerning  the  apostasj-.  The 
history  of  the  papacy  presents  some 
marked  features  of  the  man  of  sin.  In 
tiie  persecutions  of  Christians,  in  Mo- 
hammed and  Mohammedanism,  in 
atheistic  and  rationalistic  philosophies 
and  their  leaders,  we  may  see  the  work- 
ings of  the  mystery  of  lawlessness  and 
the  foreshadowings  of  the  lawless  one. 
"  We  accept  with  Chrysostom,  an 
earnest  of  the  accomplishment  of  St. 
Paul's  prediction  in  the  person  of  Nero. 
We  recognize,  with  the  later  Greek 
Fathers  and  Melancthon,  that  there  are 
plain  anti-Christian  tokensand  features 
in  the  polity  of  Mohammed.  We  rec- 
ognize, with  Gregory  I.  and  the  Prot- 
estant Reformers,  a  prelude  of  Anti- 
christ's coming  and  (•ons]>icuous  traits 
of  his  character  in  the  si)iritual  despot- 
ism of  the  See  of  Rome;  and  we  sor- 
rowfully mark  in  the  history  of  the 
church  how  the  tares  ever  grow  beside 
the  wheat,  and  in  what  manifold  forms 
'  the  apostasy,'  which  prepares  the  way 
of  Antichrist  and  lays  the  foundations 
of  his  rule,  has  continued  its  baleful 
workings.  We  agree  with  those  who 
discern  in  the  Napoleonic  idea  an  omi- 
nous revival  of  the  lawless  absolutism 
and  worship  of  human  power  that  pre- 


Ch.  II.] 


II.  THESSALONIANS 


863 


Tlianksgiving,  exhortation,  and  prayer. 

13  But  ^  we  are  bound  to  give  thauks  al- 
way  to  God  for  you,  brethren  beloved 
of  the  Lord,  because  God  hath  ^  from 
the  beginning  chosen  you  to  salvation 
c  through  sanctiiication  of   the  Spirit 

14  and  belief  of  ttie  truth  :  whereuuto  he 


13  But  we  ought  to  give  thanks  to  God 
always  for  you,  brethren  beloved  by 
the  Lord,  because  God  from  the  begin"- 
ning  chose  you  to  salvation,  in  sancti- 
ficatiou  of  the  Spirit  and  belief  of  the 


h  Eph.  1  :  4-6 ;  2  Tim.  I 


1  Peter  1  :  2-5. 


vailed  in  the  age  of  the  Csesars;  while 
positive  and  materialistic  philosophj', 
with  seusualistic  ethics,  unless  we  are 
much  deceived,  are  luakiug  for  the 
same  goal "  (FiNDLAY). 

But  if  we  can  trace  the  earlier  and 
progressive  fulfillment  of  Paul's  pre- 
diction, may  we  not,  with  the  aid  of  the 
Revelation  of  John,  judge  with  some 
definiteness  as  to  its  final  fulfillment? 
The  visions  contained  in  chapters 
thirteenth  to  twentieth  inclusive  in 
Revelation  seem  to  fall  into  line  with 
Daniel  and  Paul.  And  especially 
does  chap.  20  :  7-12,  which  presents 
Magog  as  the  mighty  representative  of 
Satan  and  the  deadly  foe  to  Christ's 
earthly  kingdom  and  people,  accord 
with  the  man  of  sin  as  presented  in 
ver.  3-9  of  this  chapter.  Both  precede 
the  final  coming  of  Christ  and  the 
judgment.  Both  continue  for  a  brief 
"time — the  one  during  the  "  little  time  " 
that  Satan  is  loosed,  the  other  during 
a  portion  of  a  single  lifetime.  John 
says,  "Fire  came  down  out  of  heaven 
and  devoured  them,"  and  Paul  predicts, 
"  Whom  the  Lord  Jesus  will  slay  with 
the  breath  of  his  mouth  and  will  bring 
to  naught  by  the  manifestation  of  his 
coming."  Thus  Paul's  prediction  tak- 
ing in  a  series  of  events  may  find  here 
its  ultimate  fulfillment. 

This  view  can  l)e  explained  either 
with  the  pre-millenarian  or  post-mil- 

lenarian  theory.       (see  note  at  end  of  l  Thess    I 

5  :  10.)  It  also  is  in  harmony  with  Paul  i 
as  to  the  coming  of  the  Lord.  He  was 
not-  expecting  an  immediate  advent 
and  probal)ly  had  vague  conceptions  of 
its  nearness  or  remoteness.  (Comp.  Acts 
1  :  T,  8.)  As  to  the  designed  effect  upon 
the  Thessalonians  he  accomplished  his 
object.  He  corrected  their  misunder- 
standing of  his  first  Epistle,  refuted 
false  views  of  Christ's  advent,  and  led 
them  to  resume  their  neglected  busi- 
ness and  attend  to  the  regular  duties 
of  the  Christian  life. 


13-17.  Thanksgiving,  exhorta- 
tion, AND  PRAYKR  FOR  THEIR 
STEADFASTNESS.  The  hortatory  por- 
tion of  the  Epistle  begins  here. 

13.  From  the  sad  picture  of  Anti- 
christ and  his  deluded  followers,  the 
apostle  turns  with  thanksgiving  to  tlie 
encouraging  condition  of  the  Thessa- 
lonian  converts.  But  we,  Paul,  Silas, 
and  Timothy,  are  bound,  under  obli- 
gation, ought,  to  give  thauks  alway 
to  God  for,  or,  concerning,  you.  This 
is  fitting,  and  this  is  our  duty.  Both 
we  and  you  are  emphatic  in  contrast  to 
the  victims  of  Antichrist  and  this  ter- 
rible apostasy.  This  verse  unites  the 
thanksgiving  of  1  :  3  and  1  Thess.  1:4; 
compare  which,  and  notes.  Breth- 
ren beloved  of,  or,  by,  the  Lord 
Jesus  Christ,  in  contrast  to  Antichrist, 
They  are  safe  in  Christ's  love  (Kom.  8  : 

38,    39  :    conip.  Deut.  33  :  12). 

The  ground  for  thanksgiving  in  their 
behalf  Because  C-od  hath  from 
the  beginning,  from  eternity,  when 
he  devised  the  great  plan  of  redemp- 
tion, chosen  you  to  salvation,  more 
exactly,  because  God  chose  you  from  the 
beginning  unto  salvation.  This  accords 
with  the  election  of  1  Thess.  1  : 4.  The 
verb  rendered  cliose  means  to  take  for 
one^s  self,  and  while  not  elsewhere  used 
of  election,  it  plainly  refers  to  God's 
choice  of  the  Thessalonian  believers, 
not  when  the  gospel  was  first  preached 
to  them,  for  that  was  too  recent;  but 
from  eternity,  for  this  choice  to  salva- 
tion preceded  the  call  ("txt  verso )^  and 
this  accords  with  Paul's  teaching  else- 
where    (Kph.    1:4;     2    Tin..    1:9).       They 

were  chosen  in  eternity,  but  called  in 
time.  And  this  salvation  is  through, 
better,  in,  sanctification,  as  the 
sphere  or  spiritual  state  of  its  realiza- 
tion. Salvation  is  not  apart  from  a  re- 
generated heart  and  a  holy  life  (Rom.  8 : 

29  ;  1  Peter  1:2;  1  Thess.  5  :  8,  9  :  conii). 
notes  on  1  Thess.  4  :  3  ;    5  :  23).       It   is  Of  the 

Spirit,  wrought  by  the  Holy  Spirit, 


364 


II.  THEtsSALONIANS 


[Ch.  II. 


called  d  you  by  our  gospel,  to  « the  ob- 
tiiining  of  the  glory  of  our  Lord  Jesus 
Christ. 

Therefore,  brethren,  ^  stand  fast,  and 
hold  Ktlie  traditions  whicli  ye  have 
been  taught,  whether  by  word,  or  our 
epistle. 

Now  our  Lord  Jesus  Christ  himself,  } 
and  God,  even  our  Father,  i'  which  hath  \ 
loved  us,  and  hath  given  as  '  everliist-  • 
ing     consolation    and     ''good     hope  | 


14 


16 


truth ;  whereunto  he  called  you 
tiirough  our  gospel,  to  the  obtaining 
of  the  glory  (^f  our  Lord  Jesus  Christ. 
So  then,  brethren,  stand  fast,  and  hold 
the  instructions  which  ye  were 
taught,  whether  through  word,  or 
through  letter  of  ours. 

Now  our  Lord  Jesus  Christ  himself, 
and  (iod  and  our  Father,  who  loved  us, 
and  gave  us  eternal  comfort  and  good 


d  1  Thess.  1:5.  e  John  17  :  22  ;  1  Thess.  2:12;  1  Peter  5  :  10. 

<;  3  :  6 ;  1  Cor.  11  :  2  ;  Jude  3.  A  See  refs.  Eph.  2  :  4,  5. 

k  Col.  1:5;  Heb.  6  :  18,  19 ;  1  Pett-r  1  :  ! 


/  See  refs.  1  Cor.  16  :  13. 
i  John  14  :  16-18. 


as  the  agent  and  belief  of,  or,  j 
faith  in,  the  truth,  as  the  instrument 

(John     17:17;    James    1:18).      Salvatioil     Is 

connected    with    an    active,    working 

faith    (Rom.  10  :  10;   Janie.s  2  :  22), 

Notice  further  contrasts  between 
"chosen  unto  salvation"  and  "  son  of 
perdition,"  "them  tliat  perish"  (ver.  3, 
10) ;  "sanctification  of  the  Spirit,"  and 
"  pleasure  of  unrighteousness  "  (ver.  12) ; 
"  l)elief  of  the  truth  "  and  "  believe  the 

lie"  (ver.  H). 

14.  Whereunto,  To  which  faith, 
sanctification,  and  salvation  (ver.  13)^ 
he  called  you  by,  through,  by  means 
of  the  preaching  of,  our  s^ospel.  Tlie 
good  news  of  salvation,  not  hv  works  of 
law  but  tiirough  faitli  in  Christ  (K»ni.  1  : 
16,  17),  was  especially  precious  to  Paul, 
and  it  was  that  whicli  he  everywhere 
preached,   and    which    he    could  well 

style   oar  gospel    (Gal.  1  :  S;    1  Thess.   1  :  5). 

To  the  obtaining,  unto,  or,  enter- 
ing into  the  obtuining,  of  the  glory 
of  Christ,  that  glory  with  wliich  he 
is  glorified.  Tiie  final  object  of  Paul's 
preaching  the  good  news  and  of  their 
faith  is  brougiit  into  view.  Their  sanc- 
tiHcation  and  salvation  would  l)e  con- 
summated at  last  in  obtaining  Christ's 
glory  as  tiieir  own  (John  17  :  22:  Phii.  3  : 
21 ;  Col.  3  :  4).  The  obtaining  begins  here, 
and  is  consummated  in  their  glorifie(i 
.state. 

15.  Therefore,  Accordingly  then, 
in  view  of  what  precedes  and  carrying 
out  the  thought  lie  had  in  mind  at  the 
beginning  of  this  chapter.  Stand 
fast,  firm,  in  no  way  "shaken  in 
mind""  (ver.  2),  and  hold  the  tra- 
ditions, hold  xtroniihithe  insfritctioiis, 
or,  i)ijii)irf{(nis  u'liich  ye  were  toiight, 
wiiether  by  word,  orally,  or  i>y  our 
epistle.  The  word  rendered  traditions 
MU'Aus  that  n'hich  is  delivered  by  word 


of  mouth  or  in  writing.  It  here  refers 
to  the  doctrines  and  precepts  of  Paul's 
instructions.  These  had  been  so  re- 
cently given  that  they  could  not  be 
styled  traditions,  in  the  sense  of  the 
word  as  generally  used,  (see  ou  4  .  6  uud 
1  Cor.  11  :  2,  uote.)  How  important  the 
apostle  felt  his  instructions  to  be  may 
be  learned  from  4  :  4,  14.     (Comp.  note  ou 

Col.  1  :  23  ;    1  Cor.  15  :  5S.  ) 

16.  The  apostle  follows  his  thanks- 
giving and  exhortation  with  fervent 
and  expectant  prayer  for  tlie  steadfast- 
ness of  his  Thessalonian  brethren. 
Now  may  our  Lord  Jesus  Christ 
himself  (emphatic),  and  God,  even 
our  Father,  the  .same  phraseologv  as 
in  1  Thess.  3:11.  But  here  Christ's 
name  comes  first,  suggestive  of  his 
equality  with  the  Father.  And  as  in 
1  Tlies.s.  3:11  the  Lord  Jesus  Christ 
and  God  the  Father  are  united  as  the 
subject  of  verl)S  in  the  singular  num- 
ber, "  comfort "  and  "establish"  (ver. 
1').  Notice  how  Paul  in  his  earlier 
Epistles  begins  with  tlie  union  of  Clirist 
and  the  Father  as  the  subject  of  one 
verb  in  the  singular  and  ends  in  his 
later  Epistles  with  tliedeclaration  that, 
"  in  liiin  dwells  all  the  fulness  of  the 
Godhead  bodily"  (Coi.  2  :  it).  Jn  this 
ma.y  we  see  the  progress  of  revelation 
an(l  the  development  of  truth.  Who 
loved  us— God's  fatherly  love,  mani- 
fested most  of  ;i]l  in  the  gift  of  his  Son 
(John  3  :  Ki),  and  l)y  adopting  us  as  sons 

(rohi.    8  :  14  ;    1     Joliu    3  :  1).       And    gOVC    VS 

everlasting  consolation,  better, 
eter}ial  comfort,  that  which  pertains  to 
eternal  life,  which  is  not  limited  to  time 
and  which  the  sorrows  of  this  life  cannot 
destroy.  And  good  hope  through, 
literally,  in,  grace.  The  l)esto\vment 
of  these  blessings  of  his  love  was  i)i 
grace,  not  out  of  merit  as  to  the  deserv- 


Ch.  II.] 


II.  THESSALONIANS 


365 


17  through  grace,  i  comfort  your  hearts,  I  17  hope  through  grace,  comfort  your 
■»  and  stablish  you  iu  every  good  word  hearts,  and  establish  you  in  every 
aud  work.  |       good  work  and  word. 


Usa.  51  :  12;  Rom.  15  :  13. 


m  See  refs.  1  Thess. 


ing,  but  as  a  free  gift  to  the  undeserv- 
ing.   (Comp.  2  Thess.  1  :  12.)    The  loVC  of  the 

Father  takes  us  liack  to  eternity,  to  the 
beginning  (ver.  is)^  manifested  in  time 
by  sending  his  Son,  and  by  the  bestow- 
ment  of  comfort  and  a  good  hope  of 
future  blessedness  and  glory  (Titus  2 :  i3  ; 

comp.  Rom.  5:5;    Heb.   6  :  18,  19). 

17.  Comfort,  give  encouragingcom- 
fort  to,  your  hearts,  the  seat  of  feel- 
ings and  atfections.  The  idea  of  en- 
couragement is  included  in  the  noun 
comfort  (ver.  16),  and  also  in  the  verb 
(this  verse).  It  is  possiblc  witli  Lillie 
and  some  otliers  to  render,  Himself  com- 
fort, etc.,  making  Christ  and  God  the 
Fatlier  one  complex  sul)ject  emphasized 
by  the  pronoun,  thus  guarding  the  one- 
ness of  the  Father  and  the  Son,  one  in 
their  essential  being,  and  one  in  will 
and  action.  The  same  emphatic  con- 
struction is  by  some  also  applied  to  1 
Thess.  3  :  11,  "himself  direct  our  way 
unto  you."  And  stablish,  establish, 
you,  make  you  firm.  Vok  is  omitted 
in  the  oldest  manuscripts.  Some,  there- 
fore, understand  j/oar  hearts  instead  of 
yoa  after  establish.  But  you  is  prefera- 
ble, for  as  Alford  remarks,  "  Hearts  are 
not  the  agents  in  work  and  word." 
Comforted  and  encouraged  in  their 
hearts,  the  Thessalonians  would  be  pre- 
pared to  be  strengthened  and  made  firm 
in  every  good  word  and  work. 
The  l)e.st  text  changes  the  order,  work 
and  word,  giving  the  first  and  promi- 
nent place  to  work.  Good  is  emphatic, 
— in  all  that  is  good,  both  in  doing  and 
saying,  in  opposition  to  all  unrighteous- 
ness and  all  deceit  and  falsehood. 

Practical  Remarks. 

1.  It  is  certain  that  our  Lord  will  return, 
but  it  is  uncertain  when  he  will  come. 
The  same  is  true  of  death.  Let  us,  there- 
fore, be  watchful  and  prayerful,  con- 
stantly ready  (ver.  1,  2;  Luke  12  :  40; 
John  9:4;  2  Peter  3  :  10,  11). 

2.  The  same  equanimity  and  the  same 
spiritual  judgment  is  needed  now  as  in 
the  first  century  regarding  the  second 
coming  of  Christ  (ver.  2,  3 :  Acts  20  :  29- 
32;  Eph.  4:14). 


3.  It  is  not  a  falling  away,  but  the  fall- 
ing away  that  Paul  predicts,  indicating 
a  great  and  very  general  apostasy  before 
the  coming  of  our  Lord  (ver.  3,  4  ;  1  Tim. 
4  :  1-3). 

4.  In  harmony  with  the  teaching  of  this 
chapter  is  the  view  that  the  second  com- 
ing of  Christ  was  not  near,  but  far  distant 
(ver.  1-5  ;  2  Peter  3  :  8,  9,  14-16). 

5.  In  Paul's  prophecy  we  have  a  bird's- 
eye  view  of  the  defection  within  and  of 
the  heaven-defiant  opposition  outside  the 
church,  their  development,  culmination, 
and  overthrow  (ver.  3-12  ;  1  :  6-8). 

6.  In  the  mystery  of  iniquity  and  the 
man  of  sin  we  have  the  culmination  of 
human  opposition  to  God  and  of  human 
depravity  (ver.  3,  4,  9,  10). 

7.  The  man  of  sin  will  be  Satanic  in  his 
influence  and  methods,  in  his  deceitful- 
ness,  craftiness,  cruelty,  and  power  (ver. 
9,  10;  comp.  Rev.  13  :  1-8). 

8.  The  rise  and  the  progress  of  the  pa- 
pacy presents  a  striking  correspondence 
with  the  apostasy  as  predicted  by  Paul, 
and  may  be  regarded  at  least  as  a  partial 
fulfillment  (ver.  3-12  ;  1  Tim.  4:1-3;  Rev. 
17:4,5). 

9.  But  Christianity  and  Christ's  church 
are  safe.  The  same  prediction  which 
foretells  the  rise  foretells  the  overthrow 
of  the  man  of  sin  (ver.  6,  8  ;  Matt.  16  :  18). 

10.  In  this  prediction  and  in  the  history 
of  Christianity  we  see  the  tendency  of 
human  nature  and  of  God's  professed 
people  to  degeneracy.  The  history  of  Is- 
rael illustrates  the  same  tendency  (ver.  4- 
8 ;  2  Chron.  36  :  14-16  ;  see  Judges). 

11.  A  restraining  power  in  God's  provi- 
dence has  been  manife.sted  in  the  history 
of  Christianity,  keeping  back  the  floods 
of  wickedness  from  overwhelming  the 
followers  of  Christ  (ver.  6,  7). 

12.  The  finally  lost  will  be  those  who 
were  voluntarily  sinners  and  willingly  de- 
ceived (ver.  10-12;  John  5  :  40). 

13.  In  choosing  his  people  to  salvation, 
God  also  chooses  the  means  by  which 
they  are  saved  (ver.  13 ;  1  Peter  1 : 1,  2 ; 
Rom.  8  :  29). 


306 


II.  THESSALONIANS 


[Ch.  III. 


Closing  request,  charge,  and  prayer. 
3      FINALLY,   brethren,   "pray  for  us, 
that  the  word  of   tlie  Lord  inay  have 
/rre  course,  and  be  glorilied,  even  as  it 

2  is  with  you:  and  "that  we  may  be  de- 
livered "from  unreasonable  and  wicked 

3  men  :  p  for  all  men  have  not  faith.    But 


3  FINALLY,  brethren,  pray  for  as, 
that  the  word  of  the  Lord  may  run,  and 

2  be  glorified,  as  also  it  is  with  you  ;  and 
that  we  may  be  delivered  from  un- 
reasonable and  evil  men  ;  for  not  all 

3  have  faith.    But  the  Lord  is  faithful, 


n  Kph.  6  :  19 ;  1  Thess.  5  :  25. 


o  Rom.  15  :  30,  : 


p  2  Tim.  3  :  8. 


14.  The  origin,  means,  and  end  of  sal- 
vation are  of  God  (ver.  13,  14 ;  John  17  : 
•_>4-26). 

15.  The  doctrine  of  election  should 
stimulate  steadfastness  in  faith  and  prac- 
tice (ver.  15;  Phil.  2  :  12,  13). 

16.  The  doctrine  of  election  should  lead 
to  earnest  prayer  and  dependence  on  God 
(ver.  16:  2  Peter  1  :  10). 

17.  The  doctrine  of  election  should  bring 
comfort  and  encouragement  to  labor  (ver. 
17;  Col.  3:  12;  Heb.  3:  12,  13). 

CHAPTER  III. 

The  apostle  asks  prayers  for  himself 
and  his  fellow-lahorers  ('•er.  i,  2)^  and 
expresses  liis  confidence  that  the  Lord 
will  establish  and  guide  his  Thessa- 
lonian  Ijrethren  (ver.  3-5).  He  charges 
them  in  matters  of  discipline  (ver.  6-15), 
prays  that  the  Lord  w^oukl  give  them 
peace  and  his  own  presence  (ver.  le),  and 
concludes  with  his  autograph  saluta- 
tion and  benediction  (ver.  n.  is).  This 
chapter  is  the  practical  and  concluding 
section  of  the  Epistle. 

1,  2.  ASK.S  PRAYERS  FOR  HIMSELF 
AND  FELLOW-LABORERS. 

1.  Finally,  as  to  what  remaitis  to  be 
said  (st^c  on  i  Thess.  4:1),  brethren, 
pray  for  us.  He  had  just  prayed  for 
them,  and  he  requests  their  prayers  in 
return,  (^ompare  I  Thess.  5  :  2o,  where 
the  request  is  general  ;  here  it  is  par- 
tit'ular — success  of  the  word  (this  verse) 
and    deliverance    from    perverse    and 

wicked  men   (next  vrrse). 

That  the  Avord  of  the  Lord,  the 

will  and  doctrines  of  Christ.  As  in 
(~)ld  Testament  times  "  the  word  of  the 
Lord  "  came  through  prophets,  so  now- 
through  preachers  of  the  gospel.    (^'-^ 

1    Thess.    1    :   8    and    Heh.    1:1.)       May    haVe 

free  course,  better,  maii  not,  spread 
rapidlv.      "  His    word    runneth    very 

swiftly"    (P«-    HT    :    15:    comp.    Ps.    19    :    4.    5: 

uoni.  10  :  i«).  And  be  glorified,  tri- 
umphant and  resplendent  in  the  sal- 


vation of  men.     Even  as  it  is  with 

you  also.  The  preaching  of  the  gos- 
pel had  been  attended  with  wonderful 
power  at  Thessalonica,  extending  in 
its  influence  through  all  the  neigh- 
boring  country    (l   Thess.  1:5;   2:1).      So 

may  it  be  at  Corinth  and  through 
Achaia.  Paul  was  anxious  to  see  the 
gospel  heralded  in  all  the  neighboring 
towns,  and  extended  at  Athens,  where 
he  had  laV)ored  at  first  a  short  time,  and 
perhaps  again  at  a  second  visit.     (See  ou 

I  Thess.  3  :  1,  2.) 

2.  The  apostle  desired  their  prayers 
in  the  second  place,  That  we  may 
be  delivered  from  unreasonable, 

'  out  of  place,  men,  perverse,  saying  and 
doing  things  that  are  unsuited  and  un- 
becoming, and  wicked,  evil,  men, 
unregenerate  persons,  who  would  hin- 

;  der  the   work.     Paul  had    experience 

'  with  such  men  at  Corinth,  who  "  op- 
posed and  blasphemed,"  and  who 
"  brouglit  him  before  the  judgment  seat 

j  of  Gallio"  ;  and  very  probably  he  had 
these    events    in    mind    (Acts  is :  .>-i7). 

I  Prayer  was  answered,  and  the  opposi- 
tion overcome.  Perils  among  false 
brethren   may  also  be  included  (2  cor. 

II  :  2fi).  For,  introducing  an  explana- 
tion  and   reason  to  the  Thessalonians 

j  who  had  been  so  prompt  in  believing 
and  accepting  the  gospel,  all  have  not 
faith, /o/-  not  all  have  the  faith,  in  the 
word  of  the  Lord  (^er.  1)^  but  few  actu- 
ally have  believed  the  gospel.  Paul 
asks  them  to  pray  for  himself  and  his 

'  co-laborers,  not  so  much  personally, 
but  as  for  tho.se  identified  with  the 
preaching  and  work  of  the  gospel.  It 
was  the  Lord's  message  and  the  Lord's 
mission  which  rested  on  the  apostle's 
heart. 

j  3-5.  COXFIDENCE  IN  THE  LORD 
rOXOERXTNG  HIS  T  H  E  S  S  A  L  O  N  I  A  X 
HRETHREX. 

:i.  But,  while  no  many  have  not 
faith,    the    Lord  Jesus  is  faithful, 

I  trust  I/,  who  can  be  trusted,  confided  in. 


Ch.  III.] 


II.  THESSALONIANS 


S67 


ithe  Lord  is  faithful,  who  shall  stab- 1 
lish  you,   and    'keep  yoa    from    evil.  | 

4  And  3  we  have  coutideuce  in  the  Lord  ] 
touching  you,  that  ye  both  do  and  will  I 
do  the  things  which  we  command  you. 

.5  And  'the  Lord  direct  your  hearts  "into 
the  love  of  God,  "and  into  the  patient 
waiting  for  Christ. 

6     Now  we  command  you,  brethren,  in 


who  will  establish  you,  and  guard  you 

4  from  the  evil  one.  And  we  have  confi- 
dence in  tlie  Lord  in  respect  to  you, 
that  ye  both  do,  and  will  do,  the  things 

5  which  we  charge  you.  And  the  Lord 
guide  your  hearts  into  the  love  of  God, 
and  into  the  patience  of  Christ. 

6  Now  we  charge  you,  brethren,  in  the 


q  See  refs.  1  Cor.  1  :  9. 
t  1  Chron.  29 


r  John  1 7 
Rom.  5  :  5. 


2  Peter  2  :  9. 

w  1  Thess.  1 


s  2  Cor.  7  :  16  ;  Gal.  5  :  10. 
3,  10;  Heb.  9  :  28. 


The  Lord  appears  to  be  Christ,  as  else- 
where in  this  Epistle  (i  =  s;  2:2;  3  :  1 ; 

comp.  2  Tim.  4  :  17,  18).     WhO  shall   Stab- 

lish  you,  strengthen  and  make  you 
firm,  as  in  1  Thess.  3  :  13 ;  2  Thess.  2  : 
17.  And  keep,  guard,  you  from 
evil,  or,  according  to  many,  masculine, 
from  the  evil  one.  There  is  a  difterence 
among  scholars,  whether  to  take  evil  as 
neuter  or  masculine.  The  fact  that 
there  is  no  reference  to  Satan  in  the 
context,  and  that  the  apo.stle  is  confi- 
dent that  they  will  do  the  things  he 
commands  them  to  do,  favor  the  neuter. 
The  Lord  will  guard  them  from  the 
evil  which  perverse  and  evil  men  woukl 
do,  and  from  the  great  current  of  evil 
which  in  the  preceding  chapter  had 
been  traced  on  to  its  fatal  termination. 
(Comp.  Matt.  6  :  13.)  For  a  discussion 
on  "evil,"  or  "evil  one,"  in  the  Lord's 
Prayer,  see  Appendix  in  author's 
Commentary  on  Matthew. 

4,  And,  since  the  Lord  will 
strengthen  and  guard  you,  we  have 
confidence  in  the  Lord,  union 
with  Christ  being  the  basis  and  sphere 
of  this  confidence,  touching  you,  in 
regard  to  you.  Paul  has  confidence  in 
the  Thessalonian  Christians,  inasmuch 
as  both  he  and  they  were  in  the  Lord, 
spiritually  united  in  him  and  witli  one 
another.  Not  apart  from,  but  in  the 
Lord,  he  has  this  confidence.  (Comp. 
Phil.  1  :  6.)  He  is  confident,  that  ye 
both  do,  now,  and  will  do,  in  the 
future,  the  thins^s  which  we  com- 
mand, or,  charge,  you.  He  had 
charged  them  in  1  Thess.  4  :  2,  11,  and 
in  this  chapter  he  proceeds  to  charge 
them  in  ver.  6.  Compare  Rom.  14  :  4 : 
"  But  he  shall  be  made  to  stand ;  for 
the  Lord  is  able  to  make  him  stand." 
Paul's  confidence  and  reliance  upon 
Christ  in.spired  his  confidence  in  his 
brethren. 

5.  Prayer  and  the  use  of  the  appro- 


priate means  are  the  natural  accom- 
paniment of  such  confidence.  God's 
faithfulness  leads  us  to  expect  endur- 
ance and  perseverance,  and  encourages 
prayer.  And  so  the  apostle,  without 
distrusting  his  Thessalonian  brethren, 
adds  a  prayer  for  the  very  things 
wliich  are  most  essential  in  Christian 
living  and  overcoming.  And  the 
Lord,  Jesus  (as  above),  direct,  liter- 
erally,  make  straight,  your  course  into 
the  love  of  God,  the  love  which  God 

bestows  (Rom.    5:5;    8  :  35-39;    John    17  :    26)^ 

and  wliich  we  in  turn  exercise  toward 
him  and  toward  our  brethren.  And 
into  the  patient  Avaiting  for 
Christ,  rather,  into  the  patience  of 
Christ,  such  endurance  as  he  possessed 
in  trials  and  sufferings,  and  which  he 
bestows.   Christ's  endurance  is  a  model 

for    us    (1    Peter  2  :    20-23  ;   4  :    1),    of    which 

we  mQ.\  become  partakers  (Heb.  12 :  2,  3 ; 
2  Peter  1:4).     The  prayer  is  similar  to 
that  in  1  Thess.  3  :  11-13.   Compare  also 
1  Thess.  1  :  2,  3,   where  the  apostle's 
prayers  are  linked   with    their  faith, 
love,   and    patience.     "The    combina- 
tion,   'love'   and  'patience,'  does  not 
j  allow  us  to  understand  the  love  of  God 
1  merely    of    universal    love.     It    must 
j  rather  be  referred  to  the  manifestation 
j  of  the  love  of  God  in  Christ,  and  his 
work  of  redemption  ...    as  it  mani- 
fests itself  in  the  sufferings  of  Christ " 
(Olshausen). 

6-15.   A  CHARGE  CONCERNING   DIS- 
CIPLINE FOR  THE  DISORDERLY.      Paul 

had  incidentally  touched  upon  an  idle 
and  disorderly  life  in  his  First  Epistle 
(4  :  11,  12:  5  :  14)  ;  but  hcrc  hc  enlarges 
upon  it  with  apostolic  authority^  and 
example.  The  charge  to  "the  breth- 
ren" implies  that  in  the  main  the 
church  was  conforming  to  the  apostle's 
injunctions  and  that  only  a  few  needed 
disciplinary  treatment. 
6.  Now  we  command,  or,  charge, 


368 


II.  THESSALONIANS 


[Ch.  III. 


the  name  of  our  Lord  Jesus   Christ, 

'  that  ye  withdraw  yourselves  from 
every  brother  that  walketh  disorderly, 
and  not  after  J  the  tradition  which  he 
rei-eived  of  us.  For  yourselves  know 
«how  ye  ought  to  follow  us:  for  ^we 
behaved  not  ourselves  disorderly 
among  you;  neither  did  we  eat  any 
man's  bread  for  n(night ;  but  ^  wrought 
with  labour  and  travail  night  and  day, 
tliat  we  might  not  be  chargeable  to  any 
of  you:   «not   because  we   have   not 


name  of  our  Lord  Jesus  Christ,  to  with- 
draw yourselves  from  every  brother 
walking  disorderly,  and  not  after  the 
instruction  which  ye  received  from  u^s. 

7  For  yourselves  know  how  ye  ought  to 
imitate    us ;    that   we    w  ere    not   dis- 

8  orderly  amcnig  you,  nor  did  we  eat  any 
one's  bread  for  nothing,  but  in  labor 
and  toil,  working  night  and  day  that 
we  might  not  be  burdensome  to  any  of 

9  you ;    not  because   we   have  not  "the 


X  Ver.  11-14 ;  Rom.  16  :  17  ;  1  Cor.  5  :  11-13  ;  2  John  10. 
a  1  Thess.  2  :  10.  b  See  refs.  Acts  18  :  3. 


y  2  :  15.  z  See  rufs.  1  Cor.  i  :  16. 

c  See  refs.  1  Cor.  9  :  4-14. 


you,  brethren,  the  members  of  the 
church.  Paul  does  tliis  as  an  apostle, 
associating  Silas  and  Timothy  with 
himself  as  teachers  and  preachers  who 
had  labored  among  them.  In  the 
name,  not  in  their  own  name  or  au- 
thority, but  of  our  Lord  Jesus 
Christ,  wliose  representatives  thej' 
were.  (Comi-.  i  Cor.  5:4.)  Tliev  thus  sol- 
emnly charge  them,  that  ye  with- 
draw yourselves,  now  and  contin- 
ually, from  every  brother  that 
walks  disorderly,  like  a  soldier  out 
of  line  and  insul)ordinate.  In  1  Thess. 
•")  :  14  the  l)rethren  are  advised  to  "ad- 
monish the  niiru/y,"  or,  the  disorderly. 
But  admonitions  W'ere  not  sufficient; 
the  evil  was  increasing;  perhaps  also 
tlie  number  of  unruly  members.  Their 
disorderly  walk  consisted  in  idleness 
and  in  being  ])usybodies  (ver.  ii)^  and 
in  not  conducting  themselves  according 
to  the  tradition,  the  instruction  (^ee 
ou  'i  :  15),  which  he,  l»etter,  ye,  or,  they, 
received  of  us.  The  reading  for  the 
pronoun  varies.  There  is  slight  au- 
thority for  the  singular  he.  Westcott 
and  Hort  prefer  ye,  with  they  in  the 
margin.  Notice,  the  apostle  does  not 
charge  them  to  expel  these  disorderly 
persons,  but  not  to  associate  with  them, 
nor  countenance  in  any  way  their  con- 
duct. Compare  Rom.  1(5  :  17,  where  he 
counsels  to  avoid  or  turn  away  from 
those  wlio  cause  divisions.  Also  the 
exhortation  in  2  Tim.  3  :  5,  "  from  these 
turn  away."  While  this  does  not  im- 
ply exclusion,  it  amounts  to  suspen- 
sion, and  if  the  sin  be  continued  in  it 
might  result  in  exclusion. 

7.  The  instruction  giv^en  was  known 
to  the  Thcssalonian  church  l)oth  by 
word  and  example:  For  yourselves 
knoAV  how  ye  oui;lit,  as  a  necessary 
duty,   to   follow   us,  to  imitate  our 


spirit  and  manner,  and  there  is  there- 
fore no  need  for  us  to  speak  much  about 
it.  For  we  behaved  not  ourselves 
disorderly  amon§r  you,  our  lives 
among  you  were  in  faithful  service  and 
unceasing  toil.  See  1  Thess.  2  :  1-12  for 
a  description  of  the  labor  of  Paul  and 
his  companions  at  this  time. 

8.  Neither  did  we  eat  any 
man's  bread  for  nought, /o?- ho/A- 
ing,  as  a  gift  without  paying  for  it.  To 
eat  bread,  is  to  eat  generally,  bread 
being  the  main  article  of  food.  But 
wrought  with  labour,  etc.,  better  (so 
as  to  bring  together  the  opposing 
clauses),  but  in  labor  and  toil,  working 
night  and  day,  that  we  might  not 
be  chargeable,  might  not  burden, 
press  heavily  on,  any  of  you.  Com- 
pare note  on  1  Thess.  2:9,  which  is 
almost  identical  with  this.  This  was 
the  apostle's  custom  with  most  churches. 
Philippi  was  an  exception  ( Acts  le  :  i5 : 
Phil.  4  :  15).  Two  reasons  for  this  course 
are  given  :  first,  not  to  be  a  burden  on 
others  (this  ver^e)  ;  .sccoud,  as  an  example 
to  his  converts,  to  train  them  in  habits 
of  itidustry  (ver.  9, 10).  In  2  Cor.  11  :  7-12 
a  third  reason  is  suggested,  to  refute  the 
slanders  of  his  enemies  and  any  charge 
that  belabored  with  mercenary  motives. 

9.  Not  because  we  have  not 
power,  a  right,  to  look  to  the  church 
for  maintenance.  This  right  he  main- 
tains in  1  Cor.  9  :  8-12.  But  to  make 
ourselves  an  ensample,  a  pattern, 
unto  you  to  follow  us,  so  that  ye 
might  imitate  us  (^er.  7).  Compare  1 
Thess.  2  :"fi,  where  the  apostle  forebore 
to  claim  the  apostolic  authority  which 
was  his  right.  Such  forbearance  he 
practised  for  the  good  of  the  brethren 
and  for  the  eau.se  of  Christ  (Rom.  u  :  i9). 
Yet   when    necessary   he  asserted    his 

rights  (Acts  16  :  37  ;   22  :  25  ;   23  :  3). 


Ch.  III.] 


II.  THESSALONIANS 


369 


power,  but  to  make  ourselves  an  eu- 

10  sample  unto  you  to  follow  us.  For  even 
when  we  were  with  you,  this  we  com- 
manded you,  dthat  if  any  would  not 

11  work,  neither  should  he  eat.  For  we 
hear  that  there  are  some  ^wliich  walk 
among  you  disorderly,  f  working  not  at 

12  all,  but  are  busybodies.  sNow  them 
that  are  such  we  command  and  ex- 
hort by  our  Lord  Jesus  Christ,  that 
with  quietness  they  work,  and  eat  their 

13  own  bread.  >>  But  ye,  brethren,  be  not 
weary  [or,  faint  not]  in  well  doing. 


right,  but  to  make  ourselves  an  exam- 
ple to  you,  that  ye  should  imitate  us. 

10  For  even  when  we  were  with  you,  this 
we  charged  you  :  If  any  one  is  not  will- 

11  ing  to  work,  neither  let  him  eat.  For 
we  hear  of  some  who  walk  among  you 
disorderly,  who  work  not  at  all,  but 

12  are  busybodies.  Now  such  we  charge, 
and  exhort,  in  the  Lord  Jesus  Christ, 
that  with  quietness  working,  they  eat 
their  own  bread. 

13  But  ye,  brethren,  be  not  weary  in 

14  well  doing.    And  if  any  one  obeys  not 


d  Gen.  3  :  19 ;  Prov.  24  :  30-34 ;  1  Thess.  4  :  11. 
g  1  Thess.  4  :  11. 


e  Ver.  6. 
h  Isa.  40  :  30, 


/ 1  Tim.  5:13;  1  Peter  4  :  16. 
Gal.  6  :  9,  10. 


10.  For  even,  or,  also,  the  charge  1 
is  not  a  new  command  but  a  repetition  ' 
of  an  oral  injunction  ;  when  we  were 
with  you,  this  we  commanded,  / 

med  to  charge,  you.  It  was  not  a  sol- 
itary, but  a  customary  and  oft-repeated 
instruction,  which  he  gave  to  his  con- 
verts. That  if  any  would  not 
work,  etc.  If  any  one  is  not  willing 
to  work,  neither  let  him  eat.  Paul  en- 
joins this  as  a  standing  rule  of  the 
church.  Whoever  is  not  willing  to 
work  is  not  entitled  to  support.  He 
does  not  say,  He  that  does  not  work 
shall  not  eat,  for  some  might  be  willing 
and  anxious  to  work,  but  unable.  The 
apostle  avails  him.self  of  a  Jewish  and 
Grecian  proverb  which  has  its  roots  in 
Gen.  3  :  19  :  "In  the  sweat  of  thy  face 
thou  slialt  eat  bread." 

11.  Paul  gives  the  reason  for  now 
enforcing  this  injunction.  Before  leav- 
ing Thessalonica  he  had  seen  indica- 
tions of  laziness  and  disorderly  conduct. 
He  appears  to  have  witnessed  a  ten- 
dency to  give  up  this  world's  work  as 
unnecessary  in  the  spiritual  atmosphere 
of  the  new^  life.  Some  also,  in  view  of  a 
speedy  return  of  the  Lord,  may  have 
thought  labor  needless,  and  were  dis- 
posed to  neglect  their  daily  occupations. 
But  now  he  hears  that  the  error  has 
taken  more  definite  form.  For  we 
hear  that  there  are  some  2v/io 
walk  among  you  disorderly,  (see 
on  ver.  6.)  They  Avere  conducting  them- 
selves thus  among  them,  openly,  with 
the  knowledge  and  in  the  presence  of 
the  brethren.  Negatively,  working 
not  at  all ;  positively,  busybodies, 
meddling  with  the  business  of  others. 
Here  as  often  elsewhere  Paul  uses  a 
play  on  words,  "  Entirely  neglecting 
their  own  work  and  meddling  with  the 


tvork  of  others."  Compare  1  Tim.  5  :  13, 
where  Paul  speaks  of  some  younger  wid- 
ows as  "not  only  idle,  but  tattlers  also 
and  busybodies,  speaking  the  things 
they  ought  not."  Compare  1  Peter  4  : 
15,  where  another  strong  word  is  used, 
" a  busybody,"  or,  a  "meddler  in  other 
men's  matters." 

12.*  A  personal  charge  to  idlers  and 
busybodies.  Now  them  that  are 
such,  JVow  such  persons,  we  com- 
mand, charge  (as  in  ver.  6),  and  ex- 
hort. Compare  the  general  exhorta- 
tion of  1  Thess.  4  :  11,  and  note  the  in- 
creased earnestness  of  this.  By,  ac- 
cording to  the  best  text,  in,  our  Lord 
Jesus  Christ,  being  united  with  him, 
as  Christ's,  as  Christians.  That  with 
quietness  they  work,  Avith  a  quiet 
mind  and  noiseless  modesty,  in  opposi- 
tion to  the  show^  and  bustle  of  the  in- 
termeddler.  And  eat  their  own 
bread,  which  they  themselves  have 
worked  for,  and  not  the  bread  of  others. 
An  allusion  to  "the  bread  of  nought," 
of  «  gift,  or  charity,  in  ver.  8.  See 
note  on  1  Thess.  4  :  11,  a  similar  pas- 
sage. Both  that  and  this  verse  appear 
to  be  connected  with  the  passage  of  our 
Lord's  second  coming,  that  preceding 
and  this  following  it,"and  suggest  that 
probably  the  mistaken  notions  regard- 
ing this  great  event  led  some  to  neglect 
their  earthly  business.  Such  Avas  the 
case  Avith  many  in  the  great  Miller  ex- 
citement, who  thought  the  second  ad- 
A'Cnt  Avould  occur  in  1843. 

13.  The  apostle  turns  from  this  sol- 
emn and  painful  exhortation  to  a  more 
pleasant  address.  But,  in  distinction 
from  those  idlers  and  intermeddlers, 
ye,  brethren,  constituting  the  main 
and  sound  portion  of  the  church,  be 
not  weary  in  well  doing ;  though 


370 


II.  THESSALOXIANS 


[Ch.  III. 


14  And  if  anv  man  obey  not  our  word 
by  this  epistle,  note  that  man,  and 
'have  no  company  with  him,  that  he 

15  may  be  ashamed.  ^  Yet  count  him  not 
as  an  enemy,  but  admonish  him  as  a 
brother. 

16  Now  '  the  Lord  of  peace  himself  give 
you  peace  always  by  all  means.  The 
Lord  be  with  you  all. 

17  "The  salutation  of  Paul  with  mine 
own  hand,  which  is  the  token  in  every 
epistle :  so  I  write. 


our  word  through  this  letter,  mark 
that  man,  to  keep  no  company  with 
him,  tliat  he  may  be  made  ashamed. 

15  And  yet  account  him  not  as  an  enemy, 
but  admonish  him  as  a  brother. 

16  Now  the  Lord  of  peace  himself  give 
you  peace  always,  in  every  way.  The 
Lord  be  with  you  all. 

17  The  salutation  of  Paul  with  my  own 
hand,  which  is  a  token  in  every  letter ; 
so  I  write. 


tSeerefs.  Matt.  18  :  17. 


k  See  refs.  Lev.  19  :  17. 
m  1  Cor.  16  :  21 ;  Col.  4  :  18. 


I  See  refs.  Rom.  15  :  33. 


you  have  many  discouragements  both  i 
within  and  without  the  church,  become  \ 
not    iveary,   become    not  faint-hearted  j 
and    discouraged   in  doing   honorably 
and  acting  uprightly.     Paul  would  not 
have  his  exhortation    and    rebuke  to 
busybodies  dampen  the  ardor  and  ac- 
tivity of  the  consistent  member.s  of  the 
church.    He  would  confirm  them  in  all  ' 
godliness  and  honesty.     (Comp.  oai:  6:9.) 

14.  Paul   gives  final  direction  con- 
cerning the  tlisorderly  member  of  the  j 
church.     And,  while  you  are  perse-  : 
vering  in  right  doing,  if   any  man  I 
obey  not,  rather,  obeys  not,  our  word  j 
by,  better,  through,  this  epistle.  The  I 
apostle  supposes  an  actual  case,  when  \ 
the  letter  is  read,  and  tells  the  brethren 
what  to  do  then   with   any  one   who 
is  disobedient  and   refractory.     Note 
that   man.      Mark  for  yourselves,  in 
your  own  minds  and  among  yourselves, 
that  one,  to  keep  no  company  with 
him,   according  to  the  charge  given 
above  (ver.  6),  with  his  good  in  view. 
that  he  may  be  ashamed,  that  he 
may  reflect  and  be  shamed  into  a  change 
of  conduct.     The  discipline   here  en- 
joined extends  at  least  to  suspension 
from  the  privileges  of  church-member- 
ship and    from    participation    in    the 
Lord's  Supper. 

This  passage  implies  Paul's  apostolic 
authority,  and  also  the  full  authority 
of  the  church  to  maintain  its  own  dis- 
cipline.   (Comp.  2  Cor.  2:6-8.) 

15.  Yet  count  him  not,  And  that 
the  good  results  aimed  at  be  not  hin- 
dered, think  not  of  him,  regard  him  not, 
as  an  enemy,  of  God  and  the  church, 
not  with  hostile  feelings  or  as  one  enter- 
taining hostile  feelings,  but  admon- 
ish him  as  a  brother,  as  one  who 
has  been  and,  it  is  hoped,  will  continue 
to  be  a  brother,  with  brotherly  feelings 


and  in  a  brotherly  manner,  in  order  to 
bring  him  back  to  an  orderly  walk. 

16-18.  Concluding  prayer,  sal- 
utation, AND  BENEDICTION. 

16.  A  prayer  concluding  not  merely 
this  section,  but  the  whole  epistle. 
Now  the  Lord  of  peace,  Christ 
who  is  the  Prince  of  peace  (isa.  9:6), 
the  maker  and  dispenser  of  peace  (Eph. 
2  :  14),  and  who  said,  "  Peace  I  leave 
with  you,  my  peace  I  give  unto  you." 
Compare  1  Thess.  5  :  23, ' '  God  of  peace," 
the  Author,  through  Christ  the  Pro- 
curer, and  through  the  Holy  Spirit  the 
Eflfecter  of  peace.  Himself,  em- 
phatic in  contrast  to  all  human  helpers 
and  teachers.  Give  you  peace,  in 
its  wide  and  general  sense,  peace  with 
God,  with  one  another,  among  men,  and 
in  your  own  souls.  Always,  continu- 
ally, by  all  means,  literally,  in  every 
manner.  The  peace  of  Christ,  when 
enjoyed,  lightens  up  every  relation  and 
every  experience  of  life.  This  is  the 
first  (1  :  2)  and  last  prayer  of  the  apostle 
for  his  troubled  Thessalonian  converts. 
The  Lord  be  with  you  all,  in- 
cluding the  disorderly,  who  especially 
needed  the  Lord's  presence  and  guid- 
ance.   The  Epistle  really  ends  here. 

17.  Thus  far  Paul  has  dictated  to  an 
amanuensis,  perhaps  Timothy  (i  :  i;  sie 
on  Gal.  6:11).  Now  he  takes  the  pen 
and  writes  his  autograph  and  a  closing 
.sentence.  The  salutation  of  Paul 
with  mine  own  hand,  which  is 
the  token,  a  sign,  in  every  epistle, 
needing  identification.  There  is  no 
special  reference  of  this  kind  at  the 
close  of  the  First  Thessalonians,  al- 
though Paul  probably  wrote  the  last 
two  verses  with  his  own  hand.  But 
now  there  was  a  necessity,  since  some 
claimed  to  have  statements  or  letters 
purporting  to  come  from  him  (2  :  2)^ 


Ch.  IIL] 


II.  THESSALONIANS 


371 


18     "  The  grace  of  our  Lord  Jesus  Christ 
be  with  you  all.    Amen. 

The  secoud  Epistle  to  the  Thessalo- 
nians  was  written  from  Athens. 


18     The  grace  of  our  Lord  Jesus  Christ 
be  with  you  all. 


n  Rom.  16  :  2i. 


and  he  calls  special  attention  to  his  l 
writing  and  signature.  So  I  write, 
in  such  a  hand  as  this,  as  appears  in 
ver.  17  and  18.  In  this  way  a  spurious 
letter  could  be  detected  and  a  genuine 
one  would  be  attested. 
18.   The    grace    of    our    Lord 

Jesus    Christ,  etc.    (see   note  on   1   Thess. 

5  ;  28.)  Amen  is  omitted  in  the  most 
approved  text.  The  subscription  ap- 
pended in  the  Common  version  is  of  no 
authority.     See  introduction. 

Practical  Remarks. 

1.  Prayer  is  necessary  to  successful 
preaching  (ver.  1 ;  Isa.  62  : 1,  6,  7 ;  2  Cor. 
1  :  11). 

2.  Human  obstacles  to  the  progress  of 
the  gospel :  unreasonable  and  evil  men, 
both  outside  and  inside  the  church  (ver. 
2 ;  Acts  16  :  19-21  ;  17  :  5-9  ;  2  Tim.  4 : 
10,14). 

3.  God's  faithfulness  a  sure  source  of 
consolation.  Though  all  men  fail  us,  God 
can  be  trusted  (ver.  3 ;  Job  13  :  15 ;  Rom. 
8:31;  Heb.  13  :  5,  6). 

4.  The  perseverance  of  Christians  rests 
on  the  faithfulness  of  God  (ver.  4 ;  Phil. 
1:6;  4:7;  2  Tim.  1  :  12). 

5.  "The  love  of  God  and  the  patience  of 
Christ  may  be  called  the  active  and  pas- 
sive sides  of  Christian  goodness"  (Denny). 
(Ver.  5 ;  2  Cor.  5  :  14,  15 ;  Rom.  2:7.) 

6.  Discipline  is  necessary  for  the  good 
of  the  church  as  well  as  for  the  good 
of  the  individual.  Its  reputation  should 
not  be  compromised  nor  its  character  tar- 
nished by  the  disorderly  lives  of  its  mem- 


bers. By  suspension  or  exclusion  it  should 
testily  against  the  moral  delinquencies  or 
the  evil  doings  of  its  members  (ver.  6;  1 
Tim.  6  :  3,  4,  11 ;  1  Cor.  5  :  11-13). 

7.  Apostolic  example  is  binding  as  well 
as  apostolic  precept  (ver.  6,  7;  2  Thess. 
2  :  15;  1  Cor.  11  :  1,  2,  23). 

8.  The  preacher  or  pastor  should  aim  to 
give  a  fair  equivalent  for  all  he  receives, 
either  in  manual,  mental,  or  spiritual 
labors  (ver.  8 ;  1  Cor.  4  : 1,  2). 

9.  Sometimes  it  is  true  benevolence  to 
forego  our  own  rights  for  the  good  of 
others  (ver.  9 ;  1  Cor.  9  :  5,  6,  12-15). 

10.  Idleness  is  a  sin,  and  that  charity 
which  encourages  idleness  is  contrary  to 
the  spirit  of  the  go.spel  (ver.  10;  Rom. 
12:  11). 

11.  Idleness  is  prolific  of  disorders  and 
breeds  intermeddling  (ver.  11 ;  Acts  17  : 
21;  ITim.  5:  13). 

12.  It  is  a  civil,  moral,  and  Christian 
duty  to  be  industrious  (ver.  12 ;  Eph. 
4  :  28  ;  Gen.  2  :  15  ;  3  :  19  ;  Matt.  25  :  21-29). 

13.  The  Christian  life  should  be  filled 
with  benevolence  and  beneficence  toward 
others  (ver.  13  ;  Gal.  6  :  9,  10). 

14.  Love  is  an  essential  element  in  the 
exercise  of  true  Christian  discipline  (ver. 
14,  15;  2  Cor.  2  :  3,  8). 

15.  The  peace  and  guidance  of  Christ  is 
necessary  to  church  life  and  Christian 
living  (ver.  16;  Heb.  13  :  20,  21). 

16.  There  is  no  spiritual  help  that  the 
Christian  needs  that  is  not  found  in  Jesus 
Christ  (ver.  18 ;  2  Cor.  12  :  9). 


THE  FIRST  EPISTLE  TO  TIMOTHY 


Salutation ;  respecting  false  teachers  and  the 
law. 

1  PAUL,  »an  apostle  of  Jesus  Christ, 
^by  the  commandment  "of  God  our 
Saviour,  and  Lord  Jesus  Christ,  ^  ivhich 

2  is  our  hope,  unto  ^  Timothy,  ^my  own 


1  PAUL,  an    apostle  of  Christ  Jesus, 
according  to  the  commandment  of  God 

2  our  Savior  and  Christ  Jesus  our  hope, 
to  Timothy,  my  true  child  in  the  faith  : 


a  Rom.  1  :  1. 


5  See  refs.  Gal.  1  :  1. 
e  See  refs.  Acts  ; 


c  Titus  1:3;  2:  10;  3:4;  Jude  25. 
1-3.  /Titus  1:4. 


d  Col.  1  :  27. 


Title.    The  oldest  manuscripts  give  1 
simply,    To   Timothy  I.     That   in  the  j 
Common  version  agrees  with  the  title 
adopted  in  the  Elzevir  editions  of  1624, 
1633. 

CHAPTER  I. 

In  this  chapter  the  apostle  enjoins 
the  teaching  of  the  true  and  pure  gospel 
which  is  not  contrary  to  right  views  of 
the  law.    After  the  custoniiiry  greeting 
(ver.  1,  2)j  Paul  reminds  Timothy  that 
his  object  in  leaving  him  at  Ephesus  | 
was  to  oppose  and  counteract  the  errors  I 
of  certain  ones  who  would  be  teachers  ' 
of  the  law  ( ver.  3, 4) .     He  shows  the  true 
functions  and  uses  of  the  law,  and  its 
agreement  with  the  gospel,  with  which 
he  had  been  entrusted   (ver.  5-n).     He  i 
thanks  God  for  his  mercy,  which  had 
been  signally  displayed  in  his  conver-  j 
sion  and   in   calling  him  to  his  high  j 
office  (ver.  12-17),  and  then  renews  his 
charge  to  Timothy  in  view  of  the  sad 
end  of  some  who  had  made  shipwreck 
concerning  the  faith  (ver.  18-20).    Thus 
in  this  chapter  tlie  apostle  treats  of 
Christian  doctrines. 

1,  2.  Addre.ss  and  salutation. 
The  addition  of  the  word  "mercy"  to  | 
the  ordinary  "grace  and  peace"  of 
Paul's  salutations,  is  noticeable  here  j 
and  in  2  Tim.  1  :  2.  Even  grace  would  j 
not  g\\Q  peace  to  man  without  mercy. 

lo  Paul,  an  apostle,  and  so  he 
writes  with  apostolic  authority,  both 
for  Timothy  and  the  churches  under 


his  care.  His  letters  to  Timothy  and 
Titus  are  semi-official  to  the  churches 
as  well  as  personal  to  them.  This 
authority  is  confirmed  and  made  more 
pointed  by  the  statement,  by,  rather, 
according  to,  the  commandment  of 
CJod  (coiup.  Rom.  16  :  26),  suggesting  that 
he    had    been    divinely  commissioned 

(Acts   9    :  15  ;     13  :  2,   etc.).      It   waS    by    the 

divine  will  (2  Tim.  1  :  1).  Of  God  our 
Saviour,  as  originating  and  carrying 
forward  through  the  Son  the  work  of 

salvation.       (Comp.  ••  God  of  salvation,"  Isa.  12  : 

2.)  This  is  a  new  phrase  in  Paul's  Epis- 
tles, only  used  three  times  in  this  Epis- 
tle and  three  times  in  the  Epistle  to 
Titus.  It  serves  to  indicate  the  close 
relation  between  the  Father  and  the 
Son.  And  Lord  Jesus  Christ, 
rather,  Christ  Jesus,  as  more  frequently 
in  Paul's  later  Epistles.  The  Messiah 
Jesus,  the  Son,  is  associated  with  God 
the  Father  in  the  commission  of  Paul's 
apostleship.  And  Christ  Jesus  is  our 
hope,  the  author,  the  foundation,  and 
object  of  our  hope.  In  Col.  1  :  27  he  is 
"the  hope  of  glory";  here  he  is  the 
personification^  the  center,  the  circum- 
ference, the  very  substance  of  our  hope. 
2.  Unto  Timothy,  my  OAvn  son, 
my  true,  genuine,  child,  in  the  faith, 
in  belief  and  trust  in  Jesus  as  the  Mes- 
siah and  so  a  like  partaker  of  his  sal- 
vation (Comp.  Rom.  1  :  5.  note).  The  ex- 
pression is  almost  equivalent  to  my 
child  spiritually.  (See  Phii.  2: 20-22.)  No- 
tice the  tender,  affectionate  word,  child, 
373 


374 


I.  TIMOTHY 


[Ch.  I. 


son  in  the  faith:  sgrace,  mercy,  and 
peace,  from  God  our  Father  and  Jesus 
Christ  our  Lord. 
3  As  I  bes()u;j;ht  tlice  to  abide  still  at 
Ephesus,  hwlien  I  went  into  Mace- 
donia, that  thou  mightest  charge  some 
'that  they  teach  no   otlier   doctrine, 


Grace,  mercy,  peace,  from  God  the 
Father  and  Christ  Jesus  our  Lord. 
3  As  I  besought  thee  to  continue  in 
Ephesus,  when  I  was  going  into  Mace- 
donia, that  thou  mightest  charge  cer- 
tain men  not  to  teach  a  different  doc- 


g  Gal.  1  :  3 ;  2  Tim.  1  :  2  ;  1  Peter  1  :  2. 


A  Acts  20  :  1-3. 


I  Gal.  1  :  6.  7. 


which  was  also  used  to  express  the 
spiritual  relationship  of  a  disciple  to  a 
teacher,  and  here  the  real  spiritual  re- 
lationship of  Timothy  to  Paul  as  his 
spiritual  father,  in  their  union  by 
faith  in  Christ.  Timothy  was  con- 
verted under  Paul's  ministry  at  Lystra 
(Acts  16  : 1-3,  note),    gee  lutroductiou. 

The  invocation  for  a  three-fold  bless- 
ing, grace,  mercy,  and  peace,  is 
found  only   here  and   in  2  Tim   1  :  2, 
of  Paul's   Epistles.     It   also  occurs  in 
John's  second  Epistle.     "  Mercy  "  and 
"  peace  "  are  united  in  Gal.  6  :  i6.   The 
addition  of  "mercy"   to   "grace  and 
peace  "  indicates  the  apostle's  growing 
experience,  and   his  tender   solicitude 
which  craves  the  fullest  l)lessings  of  the 
gospel    on    this    spiritual    son   in   the 
faith.     Mercy    had    been    remarkably 
bestowed    upon   the  apostle.     It    is    a 
mark  of  the  jgenuineness  of  these  Epis- 
tles,  for  no  imitator  would   have  de- 
parted from  the  usual  form  in  so  con- 
spicuous a  place.     Grace  is  God's  full, 
unmerited   favor  to  the    undeserving, 
manifested    in    the    salvation    of    the 
guilty,  and  exercised   toward   the  be- 
liever throughout  his  whole  Christian 
course.     This  grace    is    manifested  in 
mercy  toward  the  miserable   and    the 
suffering  under  the  burden  of  sin,  or 
under  trials,  temptations,  and  persecu- 
tion ;  and  in  peace  to  the  believing  and 
struggling  soul,  giving  trnnquillity  of 
mind  and  assurance  of  salvation,  and  a 
consciousness  of  reconciliation  with  God  '. 
(Rom.  5:1),     Tliis  thrcc-fold  blessing  is  ; 
from    one   united    source,    God    our  | 
Father  and  Christ  Jesus  our  Lord. 
God   is  absolutely  the  Father  and  all  j 
spiritual  blessiiigs  come  to  us  from  him  ] 
throueh  the  Son,  Christ  Jesu<^,  who  is  ] 
our  Lord,  having  been  made  head  over  I 
all    things  to  the  church    (Kph.  1:22). 
Tlie  epithet,   the  Father,   occurs  in   1  | 
Thcss.  1:1;    Gal.  1  :  .3 ;    2  Tim.  1:2, 
and  Titus  1  :  4.    The  salutation  of  all 
other    Epistles    of    Paul    have    "  our  j 
Father."  i 


3,  4.  Timothy's  work  at  Ephe- 
sus :  To  CHECK  AND  COUNTERACT 
FALSE  AND  SPECULATIVE  TEACHINGS. 

3.  As  I  besought  thee,  including 
the  idea  of  exhortation.  The  sentence 
is  incomplete.  The  conclusion  is  clearly 
implied;  "so  now  also  I  beseech  and 
exhort  you."  To  abide  still,  con- 
tinue, at  Ephesus,  the  capital  of  the 
province  of  Asia  (-^cts  19 :  1 ;  Eph.  1  :  1). 

The  time :  When  I  went,  was  going, 
on  my  way  into  Macedonia.  Paul 
was  probably  then  at  Ephesus ;  this  is 
implied  though  not  stated.  This  jour- 
ney of  Paul  could  not  have  ])een  the 
one  recorded  in  Acts  20  :  1,  for  Timothy 
had  been  previously  sent  into  Mace- 
donia (Acts  19: 22)  and  was  followed  by 
Paul,  and  the  two,  a  little  later,  are 
associated  in  the  salutation  of  Second 
Corinthians  written  from  Macedonia 
(2  Cor.  1:1).  The  joumcy  must  have 
been  at  a  later  period  than  that  covered 
by  the  Acts.  It  naturally  refers  to 
some  occasion  after  his  first  Eoman  im- 
prisonment. 

That  thou  mightest  charge 
some,  certain  ones,  known  to  Timothy 
and  to  Paul  himself;  but  Paul  thinks  it 
not  best  to  designate  further  and  give 
them  notoriety.  The  verb  charge  is 
used  five  times  in  this  Epistle  (*  :  n  ;  5  : 
7;  6:  u,  17),  has  primarily  the  idea  of 
announcing  a  command  or  message  re- 
ceived from  a  higher  authority.  The 
substance  of  the  charge  follows.  That 
they  teach  no  other,  or,  different, 
doctrine,  than  that  thou  hast  re- 
ceived and  which  thou  teachest.  They 
are  not  to  deviate  from  the  truth  ' '  whicli 
is  according  to  godliness  "  (6 : 3),  Com- 
pare "  another  "  or  "  different  gospel  " 
in  Gal.  1  :  6. 

4.  In  the  preceding  verse  the  errors 
are  viewed  rather  negatively  and  gener- 
ally, in  this  verse  positively  and  more 
specifically.  Neither  give  heed  to 
fables,  fictions,  or,  myths  {*■■':  2  Tim. 
*  ■■  *),  aiid  endless  genealogies, 
interminable,    unlimited.     There    has 


Ch.  L] 


I.  TIMOTHY 


375 


4  ^  neither  give  heed  to  fables  and  end- 
less genealogies,  which  minister  ques- 
tions, rather  than  godly  edifying  which 
is  iu  faith  :  so  do. 

5  Now  1  the  end  of  the  commandment  is 
charity  ^out  of  a  pure  lieart,  and  oj  a 


4  trine,  nor  to  give  heed  to  fables  and 
endless  genealogies,  which  further  dis- 
putes rather  than  God's  stewardship, 
which  is  in  faith,  [so  I  do  now.] 

5  But  the  end  of  the  charge  is  love, 
out  of  a  pure  heart  and  a  good  con- 


Titus  1  : 14;  3 : 


I  See  refs.  Rom.  13  :  8-10. 


m  James  4  :  8 ;  1  Peter  1  :  22. 


been  much  discussion  as  to  what  Paul 
here  refers.  The  fictions  and  genealo- 
gies appear  to  be  of  Jewish  origin,  for 
in  the  next  paragraph  tlie  true  uses  and 
functions  of  the  law  are  described  ;  and 
in  Titus  1  :  14  Paul  exhorts  "  not  to 
give  heed  to  Jewish  fables  and  com- 
mandments of  men  "  ;  and  in  Titus  3  :  9 
he  exhorts  to  "shun  foolish  question- 
ings, and  genealogies,  and  strifes,  and 
fightings  about  the  law."  Doctor  Hort, 
in  his  "  Judaistic  Christianity"  (a.  d. 
1887),  would  limit  these  to  Jewish  leg- 
ends, traditions,  and  genealogies,  such 
as  were  afterward  embodied  in  the  Tal- 
mud and  other  Jewish  writings.  There 
seems  to  be  much  truth  in  this.  Com- 
pare Mark  7  :  7-9  :  "  Teaching  as  doc- 
trines the  commandments  of  men,"  etc. 
This  is  also  confirmed  by  the  apocry- 
phal boolc  of  Philo  concerning  biblical 
antiquities,  written  in  tlie  first  century, 
before  the  destruction  of  Jerusalem. 
The  writer  devotes  a  considerable  part 
of  the  book  to  enumerating  and  naming 
the  descendants  of  the  antediluvian  pa- 
triarchs and  of  the  sons  of  Noah.  The 
names  and  numbers  of  the  families  are 
purely  fanciful  and  were  fitted  to  give 
scope  to  discussion  and  speculation. 
They  could  well  be  styled  endless  gene- 
alogies. 

Still  there  appear  to  be  errors  here 
different  from  the  Judaism  opposed  in 
the  Epistle  to  the  Galatians,  and  also 
more  than  that  alluded  to  in  the  Epis- 
tles to  the  Ephesians  and  the  Colos- 
sians.  While  the  tendency  toward  as- 
ceticism, apparent  in  Col.  2  :  16-23,  is 
manifest  in  this  Epistle  (•i  :  3-5),  there 
is  here  a  strong  tendency  toward  license, 
making  "  shipwreck  concerning  the 
faith"  (1  :  19),  "supposing  that  godli- 
ness is  a  means  of  gain  "  (fi  :  5),  "  being 
abominable  and  disobedient"  (Titus  i  : 
16),  "silly  women  laden  with  sins,  led 
away  with  divers  lusts"  (2  Tim.  3  :  6). 
There  seems  to  be  some  advance  and 
development  of  the  errors  opposed  in 
the  Epistle  to  the  Colossians.  Hence 
Lightfoot  and  others  see  some  progress 


in  the  general  line  of  Gnostic  ideas, 
and  they  see  in  Paul's  words  a  warning 
against  Gnosticizing  Judaists,  whose 
teaching  could  well  be  styled  "the 
profane  babblings  and  oppositions  of 
that  which  is  falsely  called  knowledge  " 
(6  :  20).  In  this  case  the  endless  gene- 
alogies refer  not  only  to  those  found  iu 
the  Old  Testament  and  rabbinical 
books,  which  were  allegorically  inter- 
preted, but  also  to  the  beginning  of 
Jewish-Gnostic  ideas  concerning  the 
doctrine  of  angels  and  the  emanations 
and  orders  of  the  eons. 

Reason  for  not  giving  heed  to  such 
wrong  teaching  and  doctrine  :  Which 
minister  questions,  further  dis- 
putes, are  productive  of  controversies, 
rather  than  godly  edifying,  ac- 
cording to  the  best  text,  rather  than 
God's  stewardship,  or,  dispensatwn, 
which  is  in  faith.  Such  teachings 
occasion  controversies  rather  than  help 
God's  stewardship  of  salvation,  which 
salvation  must  be  embraced  l)y  faith. 
Neither  do  they  help  Go(l's  stewards  to 
discharge  their  duties.  God  in  manag- 
ing the  gospel  dispensation  provides  for 
man's  salvation  through,  and  in  the 
sphere  of,  faith,  and  not  by  legends, 
speculative  questions,  and  knowledge 
falsely  so  called  (6:20).  So  do,  im- 
plied, to  finish  the  sentence  and  com- 
plete the  verse.      (see  ou  ver.  3.) 

5-7.  Character  of  the  erring 
teachers. 

5.  Now,  rather,  But,  in  opposition 
to  these  myths  and  genealogies  which 
minister  to  controversies  and  strife, 
the  end,  the  aim,  of  the  com- 
mandment, of  the  eharge,  is  char- 
ity, love,  etc.  There  seems  to  be  a 
close  connection  between  the  charge  and 
its  corresponding  verb  in  ver.  3,  (Comp. 
uote.)  The  charge  contained  the  word 
communicated  and  enjoined  upon  Tim- 
othy, and  belongs  to  "the  healthful 
teaching"  according  to  the  gospel  (ver. 
ho).  It  is  re-enforced  in  ver.  18  and 
j  particularized  and  expanded  through- 
out  the  rest  of  the  Epistle.    The  aim  is 


376 


I.  TIMOTHY 


[Ch.  I. 


good    conscience,  and    of    faith    un- 1 

6  feigned.  From  which  some  having 
swerved  have  turned  a.side  unto  °vain 

7  jangling;  desiring  to  be  teachers  of 
the  law  ;  "understanding  neitlier  what 
they  say,  nor  whereof  they  affirm. 

8  But  we  know  that  p  the  law  is  good, 

9  if  a  man  use  it  lawfully ;  i  knowing 
this,  that  the  law  is  not  made  for  a 


6  science  and  an  unfeigned  faith ;  from 
which  some   erring   turned   aside   to 

7  vajn  talk;  wishing  to  be  teachers  of 
the  law,  understanding  neither  what 
they  say,  nor  about  what  they  posi- 

8  lively  affirm.  But  we  know  that  the 
law  is  good,  if  one   use  it  lawfully  ; 

9  knowing  this,  that  law  is  not  made  for 


»i  6  :  4,  20. 


4  ;  Jcr.  8  :  8,  9. 


p  Rom.  7  :  12,  13, 


q  Gal.  3  :  19:  5  :  22,23. 


Christian  love  generally,  and  particu- 
larly love  to  our  fellow-men  (Rom.  13  :  lo ; 
1  Cor.  13).  This  was  opposite  to  the  con- 
troversies and  ill-will  which  "  certain 
men  "  were  promoting.  This  love  must 
come  from  a  three-fold  source  :  out  of 
a  pure  heart,  a  sincere,  purified,  re- 
newed heart  (2  Tim.  2  :  22  :  Titus  1  :  15  ;  .\cts 
15    :   9  ;     Matt.    5    :    8,    uote)  ;      and     a     gOOd 

conscience,  a  consciousness  of  good 
thoughts  and  endeavors  and  of  no 
wicked  purposes  (see  "  Conscience,  its 
Use  in  the  New  Testament,  Romans 
and  Corinthians,"  p.  244)  ;  and  of 
faith  unfeigned,  true,  sincere,  with- 
out hypocrisy.  Compare,  "Purifying 
their  hearts  by  faith"  (Acts  i5  :  9,  note). 
These  three  conditi(ms  are  necessary  to 
genuine  Christian  love,  which  is  not 
selfish  and  superficial  and  false,  as 
often  is  the  cai=!e  with  worldly  love. 
These  also  are  most  needful  in  accept- 
able prayer  and  effective  labor. 

6.  From  which,  things,  a  pure 
heart,  a  good  conscience,  and  unfeigned 
love,  some  having  swerved,  devi- 
ating, one  of  the  words  peculiar  to  these 

two  "Epistles  (6  :  21  ;    2  Tim.  2  :  18).     Have 

turned  aside  into  vain  jangling, 

rain  talking,  idle  prattling,  and  empty 
discussions,  taking  in  fictions  and  end- 
less genealogies,  with  special  reference 
to  the  Mosaic  law  (ne.xt  verse).  Compare 
the  warning  against  the  false  teachers 
who  were  "vain  talkers,"  in  Titus  1  : 
10. 

7.  Desiring  to  be  teachers  of 
the  law,  of  the  Mosaic  law,  as  the 
compound  word,  "  teachers  of  the  law," 
is  used  elsewhere  in  the  New  Testament 

(Luke  5  :  17  ;     Acts  5  :  34).      This   is    CVideut 

also  from  tlie  next  verse.  They  wished 
to  be  champions  and  interpreters  of  the 
law  and  to  be  regarded  as  such.  Un- 
derstanding neither  Avhat  they 
say,  nor  whereof  they  affirm, 
strongly,  positively.  They  had  not  a 
clear  peception  of  the  law,  its  nature 


and  requirements,  nor  of  the  specula- 
tions, fictions,  and  allegories  of  their 
own  interpretations.  Plainly  they  were 
not  Judaizers,  such  as  Paul  opposed  in 
his  Epistles  to  the  Galatians  and  the 
Romans,  but  abusers  and  perverters  of 
the  law  through  their  allegorical  and 
philosophical  interpretations. 

8-11.  The  true  functions  and 
uses  of  the  law  and  its  agree- 
ment with  the  gospel. 

8.  But,  in  opposition  to  the  wrong 
use  of  the  law  by  the  speculative  and 
erroneous  teachers,  we  know  that 
the  law  is  good,  intrinsically  and 
outwardly  good  and  heuntiful,  if  a 
man  use  it  lawfully,  if  it  is  handled 
and  used  as  it  was  designed  to  be  and 

I  in  accordance  with  the  gospel.  It  will 
display  "the  beauty  of  holiness."  By 
the  law  reference  is  to  the  Mosaic  law, 
as  the  term  is  generally  applied  by 
Paul.  The  law  is  good  in  its  nature 
and  design.  Compare  Rom.  7:12: 
"So  that  the  law  is  holy,  and  the 
commandment  holy  and  righteous  and 
good."  Also  Gal.  3  :  24,  in  which  the 
law  is  viewed  as  "a  schoolmaster"  or 
"tutor  unto  Christ."  It  is  implied 
that  these  false  teachers  and  others 
were  not  using  tlie  law  rightly  and 
according  to  its  true  design. 

9.  Knowing  this,  closely  con- 
nected with  the  preceding  clau.se  and 
agreeing  with  man,  or,  one :  If  one  use 
it  laufuUy,  knoinng  and  considering 
this,  with  this  knowledge,  that  the 
laW' ,  etc.  Literally,  that  law,  referring 
especially  to  the  Mosaic  law,  which  the 
apostle  evidently  has  in  mind  through 
this  whole  section.     (Comp.  Rom.  2  :  12.) 

Law  is  not  made,  is  not  enacted, 
does    not    exist,    for    a    righteous 
man  ;  he  has  no  need  of  these  enact- 
ments.    He  who  lives  according  to  the 
I  divine  will  needs  no  enforcements  nor 
I  prohibitions    of    law.      Since    law    is 
I  viewed    in    relation  to  the    gospel,  a 


Ch.  I.] 


I.  TIMOTHY 


377 


righteous  man,  but  for  the  lawless  and  I 
disobedient,  for  the  ungodly  and  for  I 
sinners,  for  unholy  and  profane,  for  I 
murderers  of  fathers  and  murderers  of  I 

10  mothers,   for    manslayers,   for   whore-  ' 
mongers,   for  them  that  defile   them- 
selves with  mankind,  for  menstealers, 
for  liars,  for  perjured  persons;  and  if 
there  be  any  other  thing  that  is  con- 

11  trary  'to  sound  doctrine  ;  according  to 


a  righteous  man,  but  for  lawless  and 
unruly  men,  for  ungodly  and  sinful, 
for  unholy  and  profane,  for  murderers 
of  fathers  and  murderers  of  mothers; 

10  for  man-slayers,  for  fornicators,  for 
those  who  detile  themselves  with  men, 
for  enslavers,  for  liars,  for  false  swear- 
ers, and  whatever  else  is  contrary  to 

11  the  healthful  teaching  ;  according  to 


:  3;  2  Tim.  4:3;  Titus  1  :9;  2:1. 


righteous  man,  in  a  really  practical  life 
jnust  be  viewed  in  the  gospel  sense. 
He  is  one  who  is  justified  by  faith  in 
Christ,  renewed  by  the  Holy  Spirit, 
adopted  as  a  child  and  heir  of  God,  and 
living  a  life  of  consecration  to  God. 
He  is  no  longer  a  slave  to  law,  but  a  i 
freeman  under  grace,  a  servant  to  right- 
eousness   unto    sanctification   (Rom.  e  : 

17-22). 

But  for  the  lawless,  who  live  re- 
gardless of  God,   and  disobedieat 

(more  positive),  uncontrollable,  un- 
ruly, disorderly.  For  the  ungodly,  | 
without  fear,  or  without  a  reverential  ! 
awe  toward  God,  and  for  sinners, 
positive  sinners  against  God  (Ju'^e  is,- 
Gal.  2  :  17).  For  uuholy,  without  in- 
ward purity  and  sense  of  obligation  to 
God,  and  profane,  and  despisers  of 
God  and  sacred  tilings  (6  :  20 ;  2  Tim.  2  : 
16).  Breakers  of  the  third  and  fourth 
commandments.  Thus  Esau  despised 
his  birthright  (Heb.  12 :  le).  So  also  a 
person  may  profane  or  desecrate  the 
Sabbath  (Matt.  12  :  5).  For  murderers 
of  fathers  and  murderers  of 
mothers,  literally, /r/^/te?-  smiters  and 
mother  smiters,  breakers  of  the  fifth 
commandment.  "  He  that  smiteth  his 
father  or  his  mother  shall  be  surely  put 
to  death  "  (Kxod.  21  :  15).  Tlie  words  also 
take  the  stronger  meaning  of  parricide. 
But  thougli  death  may  not  ensue,  ha- 
tred in  tiie  heart  makes  the  smiter  a 
murderer  before  God  (Matt.  5:22;  john 
3  :  15).  For  manslayers,  breakers  of 
the  sixth  commandment,  "Thou  shalt 
not  kill." 

10.  For  Avhoremongers,  forni- 
cators, for  them  that  defile  them- 
selves Avith  mankind,  Sodotaites, 
described  in  Bom.  1  :  27.  These  two 
classes  were  breakers  of  the  seventh 
commandment.  For  menstealers, 
kidnappers,  those  who  reduce  men  to 
slavery  as  well  as  those  who  steal  the 


slaves  of  others  and  sell  them.  This 
was  the  grossest  theft,  the  penalty  of 
which  was  death,  according  to  the  Mo- 
saic law  (Kxod.  21  :  16).  Breakers  of  the 
eighth  commandment.  For  liars,  for 
perjured  persons,  false  s>rearerf<, 
breakers  of  the   ninth  commandment 

(Kxod.  20:16;    Lev.  19:12).       Aud  if  there 

be  any  other  thing  that  is  con- 
trary to  sound  doctrine,  or,  AfoY/A- 
ful  teaching,  that  tends  to  holiness  of 
heart  and  life.  The  law  is  opposed  to 
and  condemnatory  of  such  thizigs.  It  is 
noticeable  that  the  apostle  first  speaks 
of  breakers  of  the  law  in  general,  which 
includes  the  first  two  commandments, 
and  then  he  specifies  offenses  against 
the  third  to  the  ninth  inclusive,  and  in 
his  last  general  summary  he  includes 
offenses  against  the  tenth  command- 
ment and  other  sins  and  evil-doers 
which  he  had  not  mentioned.  He  does 
not  specify  breakers  of  the  tenth  com- 
mandment, "Thou  shalt  not  covet,"  by 
which  the  law  wrought  in  him  the 
knowledge  of  sin.  This  seems  remark- 
able ;  but  prolmbly,  as  Alford  suggests, 
this  was  owing  to  its  more  spiritual  na- 
ture, and  he  wished  to  note  the  grosser 
sins  against  which  the  law  was  enacted. 
His  meaning  would  thus  be  the  more 
easily  understood  by  his  readers. 

The  word  sound,  or,  healthful,  as  ap- 
plied to  doctrine,  or,  teaching,  is  one 
of  the  expressions  which  are  peculiar 
to  the  pastoral  Epi.stles,  and  thought 
by  some  critics  as  not  belonging  to 
Paul's  style.  The  word  healthful  does 
not  occur  in  his  other  Epistles,  but  in 
these  three  Epistles  it  occurs  nine  times 

(l  Tim.  6:3;    2  Tim.  1  :  13  ;    4:3;    Titus  1  :  9,  13  : 

2  :  1.  2, 8).  But  it  is  a  false  principle 
which  assumes  that  a  person's  words 
and  phrases  must  always  remain  the 
same.  As  to  the  particular  word, 
"  sound  "  or  "  healthful,"  it  occurs  else- 
where in  the  New  Testament  only  in 


378 


I.  TIMOTHY 


[Ch.  I. 


the  glorious  gospel  of « the  blessed  God, 
'  which  was  committed  to  my  trust. 

Thanksgh'ing  for    the   grace    displayed  in 
Faid'ti  conversion  and  apostleship. 

12  And  I  thank  Christ  Jesus  our  Lord, 
"who  hatli  enabled  me,  for  that  he 
counted  me  faithful,  »  putting  me  into 

13  the  ministry;  J  who  was  before  a  blas- 
phemer, and  a  persecutor,  aud  in- 
jurious:  but  I   obtained   mercy,   be- 


the  gospel  of  the  glory  of  the  blissful 
God,  with  which  I  was  intrusted. 


12  I  thank  him  who  gave  me  power, 
Christ  Jesus  our  Lord,  that  he  ac- 
counted me  faithful,  putting  me  into 

13  the  ministry,  though  I  was  formerly  a 
blasphemer,  aud  a  persecutor,  and  in- 
solent.   But  I  obtained  mercy,  because 


s  6  :  15.  «  2  :  7  ;  see  refs.  1  Cor.  9  :  17  ;  1  Thess.  2  :  4 ;  2  Tim.  1  :  11.  w  2  Cor.  12  :  9. 

X  Acts  9  :  15 ;  see  refs.  2  Cor.  3  :  5,  6 ;  4  :  1.  y  See  refs.  Acts  8  :  3. 


Luke  (5  :  31  ;    7  :  10  ;    15  :  27)  and  iu  3  Johu 

(2).  It  is  a  medical  term,  and  it  is  very 
probable  tliat  the  apostle  derived  it 
from  his  intercourse  with  "  the  beloved 
physician."  Luke  had  been  much  witli 
the  apostle,  and  was  his  only  compan- 
ion when  he  wrote  his  second  Epistle  to 
Timothy  (*:ii)-  Besides,  it  does  not 
appear  tliat  Paul  had  occasion  to  use 
this  word  in  his  earlier  Epistles. 

11.  According  to.  What  is  orcon?- 
ing  to  f  Of  course  "  the  healthful  teach- 
ing," but  all  the  preceding  specifica- 
tions have  reference  to  all  that  the  law 
oppo.ses  and  condemns  (ver.  9,  10).  All 
tliat  he  has  said  about  the  law  is  ac- 
cording to  the  glorious  gospel,  pos- 
sessing the  glory,  a  common  render- 
ing ;  but  here  a  preferable  rendering  is, 
the  gospel  of  the  glory,  revealing  or  pro- 
claiming the  glory,  of  the  blessed, 
the  blissful,  God,  who  is  the  autlior 
and  source  of  all  supreme  happiness 
and  heavenly  1)1  iss  (6  :  i5;  comp.  Matt.  5  : 
3.  note).  The  functions  and  uses  of  the 
law  according  to  the  gospel,  which 
reveal  the  glory  of  God  in  the  salva- 
tion of  men,  is  in  striking  contrast  to 
the  empty  and  erroneous  doctrines  of 
the  false  teachers.  And  this  gospel 
was  committed  to  my  trust,  more 
exactly,  with  irhich  I  (emphatic)  ivas 
entrusted.  Paul  could  speak  authorita- 
tively, since  the  gospel  was  entrusted  to  j 
him  and  not  to  these  .Tudaistic  teachers. 
The  way  is  now  prepared  for  Paul's 
thanksgiving  to  God  for  putting  him 
in  the  ministry. 

12-17.  The  gr.\ce,  mercy,  and 
LOVE  OF  God  displayed  in  his  con- 
version AND  PUTTING  HIM  INTO  THE 
ministry.  The  change  of  thought  is 
somewhat  abrupt,  but  perfectly  natural. 
Tlie  thought  of  having  been  entrusted 
with  an  apostolic  ministry  calls  forth 


the  most  devout  thanksgiving.  It  M^as 
fitting  and  natural,  in  a  letter  like  this, 
that  Paul  should  give  vent  to  his  feel- 
ings of  profound  gratitude. 

12.  And  should  be  omitted.  I 
thank  Christ  Jesus  our  Lord, 
who  hath  enabled  vae^rvho  empoiv- 
ered  me,  filled  me  with  spiritual  power, 
not  referring  to  ofl&cial  authority  nor 

to   miraculous    gifts.      (Comp.   Phil.   4   :   13; 

2  Tim.  4 :  IT).  For  that,  in  that,  he 
counted    me    faithful,    one    to    he 

trusted,  trustworthy,  as  shown  by  put- 
ting me  into  the  ministry, referring 
to  the  simple  fact  without  reference  to 
time.  He  was  called  into  Christ's  serv- 
ice as  a  preacher  and  an  apostle  at  his 
conversion  (Acts  26  :  16),  and  confirmed 
in  his  work  some  years  later  when  he 
was  sent  forth  on  the  special  mission 
(Acts  13  :  i-4)^whicli  thereafter  was  to  be 
his  life-work.  At  the  very  first  Christ 
foresaw  his  fidelity  as  a  chosen  vessel 
to  bear  the  gospel  to  the  Gentiles  (Acts 
9  :  15),  and  his  subsequent  labors  proved 
his  fitness  (Acts  11  :  25.  26).  But  this 
faithfulness  he  ascribes,  in  the  verses 
that  follow,  not  to  himself  as  a  matter 
of  merit  or  boasting,  but  to  the  grace 
and  love  of  Christ. 

13.  Who  w^as  before,  better. 
Though  I  ivas  aforetime,  a  blas- 
phemer, arailer  at  Christians,  Christ, 
and  his  cause,  "breathing  out  threat- 
enings"  (.\cts9:i),  and  a  perse- 
cutor. This  word  occurs  only  here  in 
the  New  Testament  and  in  no  proAine 
writer.  By  it  Paul  indicates  liow  lie 
pursued  Christians,  harassing  and  mal- 
treating them,  "binding  and  deliver- 
ing into  prisons  both  men  and  women  " 

(Acts    22  :  4  ;    conip.    Gal.  1   :  13)^    and    iUJU- 

rious,  rather,  insolent,  outrageous, 
one  who  heaps  up  most  insulting  words 
aud  does  most  shameful  acts  of  wrong. 


Ch.  I.] 


I.  TIMOTHY 


379 


cause  ^  I  did  it  ignorantly  in  unbelief. 

14  a  And  tlae  grace  of  our  Lord  was  ex- 
ceeding   abundant  ^  witli    faith  <=  and 

15  love  which  is  in  Christ  Jesus.  ^This 
is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  « Christ  Jesus  came 
into  the  world   to  save  sinners;    ^of 

16  whom  I  am  chief.    Howbeit  for  this 


U  I  did  it  ignorantly  in  unbelief ;  and 
the  grace  of  our  Lord  abounded  ex- 
ceedingly with  faith  and  love  which 

15  is  in  Christ  Jesus.  Faithful  is  the  say- 
ing, and  worthy  of  all  acceptance, 
that  Christ  Jesus  came  into  the  world 
to  save  sinners ;  of  whom  I  am  chief, 

16  But  for  this  cause  I  obtained  mercy, 


z  Acts  3  :  17  ;  26  :  9. 
d4  :  9;  2  Tim.  2  :  11. 


a  Rom.  5  :  20 ;  1  Cor.  15  :  10.  6  2  Tim.  1  :  13 

Matt.  1  :  21 ;  Murk  2  :  17  ;  Rom.  5  :  8 ;  1  John  4  :  9,  10. 


c  Luke  7  :  47. 
/  Ver.  13  ;  1  Cor.  15  :  9. 


He  strove  to  compel  them  to  blaspheme, 
and  being  exceeding  mad  against  them, 
he  persecuted  them  even  unto  foreign 
cities  (Acts  26  :  11).  These  three  words 
form  a  climax  descriptive  of  his  mad 
career  against  Christ. 

In  contrast,  Paul  recounts  the  grace 
of  God  in  his  behalf.  But  still  I, 
wretched  and  unworthy,  obtained 
mercy,  because  I  did  it  igno- 
rantly in  unbelief,  without  the 
knowledge  of  Christ,  in  the  darkness 
and  blindness  of  unbelief.  Paul  does 
not  state  this  as  an  excuse  for  his  sins, 
but  as  the  reason  why  God  showed 
mercy.  He  sincerely  thought  he  ought 
to  do  many  things  contrary  to  the  name 
of  Jesus  tiie  Nazarene  (Acts  26  :  9),  He 
did  not  sin  willfully,  having  been  con- 
victed of  the  truth  ;  he  did  not  con- 
sciously and  persistently  resist  the  Holy 
Spirit.  Hence  his  blasphemy  and  out- 
rageous conduct  did  not  amount  to  the 
sin  against  the  Holy  Spirit,  which  has 
no  forgiv^eness.  Ignorance  and  unbe- 
lief under  the  gospel  are  great  sins; 
but  yet  they  may  be  forgiv^en  (Acts  3 :  17, 

see  note  ;   Lev.  4  :  2,  3  ;   Johu  16  :  9). 

14.  And  the  grace  of  our  Lord 
was  exceeding  abundant,  super- 
abounded,  like  a  river  overflowing  its 
banks,  in  an  extraordinary  stream  of 
mercy  Avith  faith  and  love,  in  me, 
yet  at  the  same  time  the  gift  of  God, 
which  is  in  Christ  Jesus,  as  their 
object  and  source.  The  faith  and  love 
were  indeed  Paul's  and  exercised  by 
him;  but  only  as  he  w^as  united  with 
Christ,  in  spiritual  union  with  him. 
Paul  regards  himself  not  as  an  ordi- 
nary sinner,  and  hence  speaks  of  the 
extraordinary  grace  which  w^as  dis- 
played in  his  salvation.  Faith  and 
love  are  characteristic  accompaniments 
of  the  grace  of  our  Lord  (Rph.  e  :  23,  24). 

15.  In  humility,  gratitude,  and  con- 
scious personal  experience  he  gives  tes- 
timony to  the  truthfulness  of  one  of  the 


Christian  axioms  of  the  apostolic  age. 
This  is  a  faithful  saying,  more  ex- 
pressive in  the  original,  Faithful,  or, 
trustworthy  is  the  saying  that  follows. 
Perhaps  it  had  been  the  utterance  of 
one  of  the  Christian  prophets,  and  had 
become  proverbial.  It  accords  with 
the  date  of  the  pastoral  Epistles,  thirty- 
five  or  more  years  after  our  Lord's 
resurrection,  that  this  expression, 
"Faithful  is  the  saying,"  occurs  only 
in  them,  and  in  them  five  times.  These 
are  as  follows  :  (1)  Christ's  coming — to 
save  sinners  (1  Tim.  1  :  15).  (2)  The 
Cliristian  ministry — a  noble  service 
(1  Tim.  3:1).  (3)  A  goodly  life— profit- 
able both  now  and  hereafter  (i  Tim.  4  :  9). 
(4)  Christ's  gratuitous  salvation — 
Christians  justified  l>y  grace  and  made 
heirs  of  eternal  life  (Titus  3  -.%),  (5)  Fel- 
lowship Avith  Christ's  sufferings  and 
death  ensures  fellowship  with  his  life 
and  glory  (2  Tim.  2:11).  Worthy  of 
all  acceptation,  in  every  respect 
and  by  every  one ;  with  every  mark  of 
welcome  and  confidence. 

The  saying:  That  Christ  Jesus 
came  into  the  world,  the  earth, 
this  abode  of  man,  Christ's  pre-exist- 
ence  is  implied.  "  The  Word  became 
flesh  and  dwelt  among  us"  (Johu  1  :  u: 
comp.  Phil.  2:6, 7).  The  desigu  of  his 
coming:  to  save  sinners.  Sinners, 
emphatic.  They  are  to  be  saved  by 
Christ  and  his  gospel,  and  not  by  tht- 
law  and  a  legal  righteousness,  as  the 
Judaists  taught.  That  this  was  true  to 
the  fullest  extent,  Paul  could  prove 
by  his  own  experience:  Of  whom  I 
am  chief,  _/?/'s^,  in  magnitude  and  de- 
gree. The  fact  that  he  saved  me  is  a 
proof  that  any  sinner  can  be  saved 
who  comes  unto  God  by  him  (Heb.  7  :  25). 
This  expression  regarding  himself 
sliows  his  deep  emotions  and  penitence 
toward  the  close  of  his  life.  /  is  em- 
phatic.     (Comp.     similar    expression    in     Eph. 

3:8.)    The  closer  a  Christian  gets  to 


380 


1.  TIMOTHY 


[Ch.  I. 


cause  el  obtained  mercy,  that  in  me 
tiret  Jesus  Christ  might  "sliow  forth  all 
longsufferiug,  '•  for  a  pattern  to  them 
whicii    should    hereafter    believe    on 

17  him  to  life  everlasting.  Now  unto'  the 
King  eternal,  immortal,  ^  invisible, 
■the  only  wise  God,  be  honour  and 
glory  for  ever  and  ever.    Amen. 

18  This  charge  "I  commit  unto  thee, 
son  Timothy,  "  according  to  the  prophe- 
cies which  weut  before  ou  thee,  that 


that  in  me  as  chief  Christ  Jesus  might 
show  forth  all  his  long-suffering,  for 
an  example  to  those  about  to  believe 
on  him  to  life  eternal. 

17  Now  to  the  King  of  the  ages,  the  in- 
corruptible, invisible,  only  God,  be 
honor  and  glory  forever '  and  ever. 
Amen. 

18  This  charge  I  commit  to  thee,  my 
child  Timothy,  according  to  the  prophe- 
cies which  weut  before  in  respect  to 


g  Ps.  32  :  5,  6 ;  Eph.  1:12.  h  See  2  Chron.  33  :  9-13.  19  :  John  6  •  37  ;  Kmii.  15  ;  4. 

i  6  :  15,  16 ;  Ps.  10  :  16 ;  Dau.  7  :  U.  k  Johu  1:18;  Heb.  11  :  27.  t  Kom.  16  :  'i"  ;  Jude  25. 

m  6  :  13,  14,  20.  n  4  :  14. 


God,  and  the  higher  his  attainments  in 
holines.s,  the  keener  his  perceptions  of 
sin  and  the  more  he  loathes  it.  (Comi). 
Rom.  7  :  14-2.V)  Tills  Is  exhibited  in  tlie 
confessions  of  Augustine  and  the  auto- 
biography of  Bunyan. 

IG.  Howbeit,*  Bat  still,  for  this 
cause,  ibr  tliis  reason,  I  obtained 
mercy,  that  in  nie,  in  my  case,  as 
first,  or,  foremost  of  sinners,  Jesus 
Christ  {C/irist  Jesus)  might  show 
forth  all  his  longsufferiug,  that  to 
its  fullest  extent  it  might  be  exercised 
toward  me  as  chief  of  sinners,  for  a 
pattern,  or,  example,  etc.  Some  take 
first  as  expressing  not  the  idea  of  emi- 
nence, chief,  but  of  time.  In  my  case 
Christ  first  showed  forth  his  entire 
longsufferiug.  None  who  had  received 
grace  had  cherished  such  decided  en- 
mity as  Paul.  As  the  greatest  of  sin-  i 
ners  he  had  received  the  greatest  long- 
suffering.  This  view  is  favored  by  the 
words,  for  an  example  to,  or,  for  them 
who  should  hereafter  believe  on 
him.  Still,  as  Paul  had  just  uf^cd  first 
in  the  sense  of  chief  (lost  verse)^  it  seems 
natural  that  he  should  so  use  it  here. 
But  as  Alford,  Boise,  and  others  sug- 
gest, the  two  ideas  may  be  combined. 
Paul  regarded  himself  as  the  foremost 
of  sinners,  and  foremost  as  such  to  re- 
ceive mercy  and  be  a  pattern  of  the 
very  fullness  of  Christ's  longsufferings, 
for  the  encouragement  of  those  about  to 
believe  upon  him,  resting  their  faith 
upon  Christ  as  a  foundation  to  life 
everlasting,  unto  life  eternal.  If  the 
very  worst  of  sinners  may  by  Paul's 
example  be  emboldened  to  believe  on 
him,  surely  all  others  may.  Life  eter- 
nal is  the  divine  life  in  the  soul,  not 
limited  to  time,  but  endless  as  eternity. 

(Comp.  6  :  19  ;  Kom.  2:7:   6  :  22,  notes.) 


17.  The  eternal  life  at  the  end  of  the 

preceding  verse  suggests  the  sublime 
doxology  of  this  verse.  Notice  a  dox- 
ology  is  not  a  prayer,  but  a  grateful 
ascription  of  praise.  Now  unto  the 
King,  the  Supreme  Sovereign  Ruler. 
Only  in  this  passage  does  Paul  desig- 
nate God  as  King.  In  Matt.  5  :  35  God 
is  styled  "  the  great  King,"  and  in  Rev. 
15  :  3,  as  here.  King  eternal,  more  ex- 
actly, Kincj  of  the  ages.  That  ages 
here  inchules  not  only  time  but  eter- 
nity seems  probable,  both  from  the 
eternal,  which  precedes  ('"^t  verse) ^  and 
the  very  strong  i)hrase,  "forever  and 
ever,"  which  follows,  and  also  from  the 
fact  that  God  is  a  being  of  eternity 
naturally  suggest  him  as  the  King  of 
eternity.  Immortal,  incorruptible, 
imperishable.  So  styled  in  Rom.  1  :  23. 
Invisible,  to  mortal  eye,  the  Unseen. 
Also  so  stvled  in  Col.  1:15;  Heb. 
11:27.  The  only  wise  (^od.  The 
best  text  omits  the  wise  and  reads,  only 
God.  This  truth  is  assumed  and  taught 
in   the  Old  Testament  (g^d.  i  :  i;  ueut. 

4:35:     Isn.    44    :   6).         Bc    hOUOUF     and 

glory  (Rom.  2 :  7.  uote)  for  ever  and 

ever,  u)ito  the  ages  of  the  ages,  cycles 
of  duration  extending  endlessly  on- 
ward. "  The  strongest  possible  form  of 
words  in  the  Greek  language  to  signify 
for  all  eternity"  ( BoiSE).  Amen,  ^o 
it  is  and  so  let  it  be.  Compare  Paul's 
doxologies    elsewhere,    especially    the 

ending  (Rom.  9  :  5:  ll  :  36;  Gal.  1  :  *5  ;  Phil. 
4  :  20  ;  2  Tim.  4  :  18,  etc.). 

18-20.  Charges  Timothy  anew 
to  faith fl'lnkss  in  tiik  ministry. 

18.  This  charge,  which  is  given 
in  ver.  3,  4,  and  defined  in  ver.  5  and 
also  in  the  latter  part  of  this  verse,  I 
commit  unto  thee,  as  an  important 
and  solemn  duty  and  trust,  accord- 


Oh.  I.] 


I.  TIMOTHY 


381 


thou  by  them  mightest  "war  a  good 

19  warfare;  p holding  faith,  and  a  good 
conscience ;  which  some  liaving  put 
away  concerning  faith  liave  made  ship- 

20  wreck.  Of  whom  is  iHymeuseus  and 
"■Alexander;  whom  I  ha've  » delivered 


thee,   that  thou  mayest  war  in  them 

19  the  good  warfare ;  having  faith,  and 
a  good  conscience,  which  some  thrust- 
ing away  made  shipwreck  concerning 

20  the  faith.  Of  whom  is  Hymeuceus 
and    Alexander ;    whom   I   delivered 


i6  :  12;  Eph.  6  ;  12-18;  2  Tim.  2 


-5. 


p3  -.d;  Titus  1  :  i 
s  1  Cor.  5  :  4,  5. 


3  2  Tim.  2  :  17. 


2  Tim.  4  :  14,  15. 


ing  to  the  prophecies  which 
went  before  on  thee,  according  to 
the  former  jJi'ophecies  concerning  thee. 
It  is  implied  that  these  prophecies  had 
reference  to  the  work  of  Timothy  as  an 
evangelist  and  missionary.  When  they 
were  uttered  we  are  not  informed,  per- 
haps on  various  occasions,  especially 
in  his  youth,  before  and  at  his  ordina- 
tion to  the  ministry.  "  Neglect  not  the 
gift  that  is  in  thee,  which  was  given 
thee  through  prophecy,  with  the  laying 
on  of  the  hands  of  the  eldership" 
(4:1+).  From  2  Tim.  1  :  6  it  appears 
that  Paul  assisted  in  his  ordination 
"  through  the  laying  on  of  my  hands." 
Paul,  Silas,  and  some  who  were  proph- 
ets at  Derbe  and  Lystra,  may  have 
made  these  predictions.  This  charge 
is  given  thee  in  order  that  thou  by, 
ill  them,  clad  as  it  w^ere  in  these 
prophecies  as  armor,  mightest  war 
a  good  warfare,  the  noble  warfare 
of  Christian  service  till  the  end  of  the 
course  and  final  victory.  Compare  the 
exhortation  respecting  the  Christian 
armor  in  Eph.  6  :  10-20. 

19.  Holding,  or,  having,  maintain- 
ing faith,  trnst,  confidence  in  the  Lord 
Jesus  Christ,  and  a  good  con- 
science.     (See  note  on  ver.   5.)       TllCtWO 

naturally  go  together ;  the  latter  cannot 
well  exist  without  the  former.  We 
have  here  the  manner  of  accomplish- 
ing this  warfare.  Which  (referring  to 
"good  conscience")  some  having 
put  away,  l)etter,  thrusting  away, 
concerning  faith,  rather,  the  faith, 
all  that  pertains  to  believing,  have 
made  shipwreck.  Paul  was  care- 
ful to  have  "a  conscience  void  of  of- 
fence "  (Acts  24 :  16).  By  the  faith  is  not 
meant  the  system  of  doctrine  or  creed, 
in  which  sense  it  is  not  certain  that 
Paul  ever  uses  the  word,  but  trusting 
in  Christ  and  all  pertaining  to  it.  In- 
stead of  have  made  it  is  more  exactly 
made  shipwreck,  pointing  back  to  the 
single  time  when,  thrusting  away  a 
good  conscience,  they  committed  this 


fearful  act.  The  thrusting  away  desig- 
nates a  willful  deed,  like  the  willful  cast- 
ing away  of  the  rudder,  leaving  the 
ship,  helpless  in  wind  and  storm,  to 
consequent  destruction. 

20,  Of  whom  is  Hymenaeus 
and  Alexander,  two  marked  exam- 
ples of  this  spiritual  shipwreck.  Hy- 
menceus,  doubtless  the  same  person  as 
the  one  named  in  2  Tim.  2  :  17.  Here 
is  noted  the  beginning  of  his  spiritual 
ruin,  there  the  developing  of  his  error 
and  his  influence  on  others.  (See  on 
2  Tim.  2  :  18.)  Alexander,  probably  not 
the  same  as  Alexander  of  2  Tim.  4  :  14, 
who  is  there  designated  "the  copper- 
smith," and  very  likely  had  done  per- 
sonal i  iij  ury  to  Paul  at  Rome.  Perhaps 
this  one  was  the  Alexander  of  Acts 
19  :  33,  a  Jew  who  had  become  a  Chris- 
tian convert  and  was  well  known  to 
Timothy.  But  all  is  doubtful.  The 
name  Alexander  was  common,  and  in 
itself  decides  nothing. 

Whom  I  have  delivered,  more 
exactly,  tvhom  I  delivered  over  to  Sa- 
tan, pointing  to  a  definite  time  and 
act,  pro])ably  the  last  time  he  was  at 
Ephesus.  This  phrase  occurs  else- 
where only  in  1  Cor.  5  :  5,  which  there 
refers  to  excommunication  by  the 
church  with  the  sanction  of  Paul  as 
an  apostle,  aceompanie<l  with  "the 
power  "  of  Jesus  Christ.  The  "  power" 
might  be  manifested  in  miraculous  re- 
sults, as  in  the  case  of  Peter  and  Ana- 
nias   and  Sapphira    (Acts    5  ■  I-IO:    see  uote 

on  1  Cor.  5:4,  5).  The  meaning  of  the 
phrase  has  been  much  discussed.  Here, 
probably,  the  implied  and  underljdng 
thought  is  excommunication  from  the 
kingdom  of  God  into  the  kingdom  of 
Satan.  But  the  words  express  merely 
the  delivering  over  to  the  power  oif 
Satan,  who  is  called  "the  god  of  this 
world."  In  that  case  the  church  would 
doubtless  unite  in  the  act  of  exclusion. 
There  is  an  added  idea  of  chastisement. 
That  they  may  learn,  that  they 
might  be  taught  by  chastisement  (i  Cor. 


382 


I.  TIMOTHY 


[Ch.  II. 


unto  Satan,  that  they  may  learn  not  to 
blaspheme. 


over   to   Satan,  that   they   might   be 
taught  not  to  blaspheme. 


11 :  32 ;  2  Cor.  6  :  t»).  In  tliis  case  Satan  is 
to  do  the  chastening,  perhaps  in  bodily 
disease  and  sutiering  (2  Cor.  12  :  7 :  1  Cor. 
5  :  5  .  i>uke  i;t  :  16).  The  desigu  was  refor- 
mation, that  they  might  be  taught  not 
to  blaspheme  God,  Christ  and  his 
cause,  by  their  erroneous  and  unholy 
teaching.  Tlie  discipline  at  Corinth 
appears  to  have  proved  beneficial  (2  Cor. 
■-'»-»).  But  in  this  case  it  seems  to 
liave  been  otherwise  (2  Tim.  2  :  i6-i8). 
But  if  they  were  indeed  God's  children 
we  may  believe  it  finally  proved  salu- 
tary (Hcb.  12  :  it,  in). 

Practical  Remarks. 

1.  The  apostles  were  divinely  endowed 
with  authority  as  the  proclaimersof  truth 
and  the  planters  and  trainers  of  churches 
(ver.  1 ;  John  16  :  13  ;  Acts  1  :  8,  25  :  9 :  15). 

2.  Since  Paul  was  an  apostle  by  the 
command  and  will  of  God,  his  writings  as 
well  as  his  preaching  come  to  us  with 
apostolic  authority  (ver.  1 ;  Acts  13  :  2, 
•M2;  Gal.  1  :  1,  0,  12). 

3.  "Grace,  mercy,  and  peace,"  three 
essential  characteristics  of  the  gospel 
(ver.  2 ;  Eph.  2:8;  James  3  :  17, 18  ;  Rom. 
10  :  15). 

5.  Unprofitable  questions  and  useless 
controversies  should  be  avoided  in  the 
preaching,  teaching,  and  intercourse  of 
Christians  (ver.  4,  (i ;  6  :  3.  4,  20). 

5.  There  cannot  be  a  true  and  beautiful 
Christian  life  without  a  Christlike  love,  a 
renewed  heart,  a  good  conscience,  and  an 
unsullied  faith  (ver.  5,  6 ;  1  Cor.  13:1; 
Matt.  5  :  8;  2  Tim.  2  :  22;  Heb.  11  :  6). 

6.  Ignorance,  pride,  and  self-conceit 
often  unite  in  those  who  set  themselves 
np  as  teachers  in  religion  (ver.  7.  19,  20; 
Matt.  23  :  16-22). 

7.  The  law  of  God  has  its  place  and 
sphere  in  the  system  of  revealed  truth  in 
connection  with  the  gospel,  with  which  it 
is  in  harmony(ver.  8-11 ;  Rom.  3  :  31 ;  Gal. 
3  :  19-24). 

8.  The  law  restrains,  condemns,  "  works 
wrath"  and  "death  "  to  the  sinner,  but 
has  no  condemnation  for  those  who  are 
in  Christ  Jesus  (ver.  9,  10;  Rom.  4:15; 
7:10;  8:1-4;  Gal.  3:2.5,26). 

9.  The  law  is  good  as  a  rule  of  duty,  and 


I  sins  which  it  forbids  are  also  contrary  to 
\  the  gospel  (ver.  9,  10;  Titus  2  :  11,  12). 
i     10.  Tlie  gospel  glorifies  the  divine  bliss 
!  imparting  it  to  believers  (ver.  11 :  1  Peter 

1  :  8,  9). 
]  11.  The  law  finds  its  best  explanation 
j  in  the  light  of  the  gospel  (ver.  11 ;  Rom. 
I  3  :31;  7  :  12,  25;  Gal.  3  :  19). 
I  12.  The  office  of  the  ministry  is  in  the 
j  highest  degree  honorable  and  responsi- 
!  ble.  No  one  should  regard  himself  called 
I  to  it  unless  he  is  faithful  to  Christ  (ver. 

12;  1  Cor.   4  :  1,  2;  2  Cor.  3  :  .5-11 ;  Titus 

1  :  16). 
'     13.  Ignorance  may  to  a  certain  extent 

palliate  sin,  but  willful  sin  may  effectually 

obstruct  the  divine  mercy  (ver.  13  ;  1  John 
;  5  :  16;  Mark  3  :  28,  29). 
I     14.  In  every  conversion  there  are  divine 

and    human    elements   united  (ver.  14 ; 

IGor.  15:  10;  1  John  5  :  1-5). 

15.  In  the  conversion  of  Paul  we  have 
one  of  the  strongest  proofs  of  the  trust- 
worthiness of  the  gospel  and  one  of  the 
best  exhibitions  of  the  gospel  as  God's 
power  for  the  salvation  of  believers  (ver. 
15.  16:  Phil.  3  :  3-10;  Acts  26  :  18-20). 

16.  The  example  of  Paul,  saved  though 
the  chief  of  sinners,  has  been  and  will  be 
an  encouragement  to  penitent  sinners  of 
every  degree,  during  every  period  of  the 
gospel  dispensation  (ver.  16;  Gal.  1  :  24 ; 
Acts  26  :  27-29). 

17.  If  the  conversion  of  Paul  called 
forth  from  him  such  sublime  ascriptions 
of  praise,  how  will  the  univei-se  resound 
with  the  songs  of  the  myriads  of  the  re- 
deemed ?  (Ver.  17  ;  Rev.  5  :  11-13  ;  7 : 9, 10.) 

18.  The  Christian  life  is  a  warfare,  and 
every  believer  is  a  soldier,  whether  officer 
or  private  member  (ver.  18 :  2  Tim.  2 :  3,  4). 

19.  A  person  has  great  reason  for  solici- 
tude when  he  does  not  keep  a  good  eon- 
science  (ver.  19  ;  4  :  2  ;  Titus  1  :  15). 

20.  Church  discipline  is  for  the  good  of 
the  disciplined,  but,  like  the  gospel,  it 
may  prove  a  savor  of  death  unto  death 
(ver.  20;  Matt.  18:  15,  17). 

CHAPTER  II. 

In  this  chapter  Paul  proceeds  to  un- 
fold the  charge  toTimothy  and  through 


Ch.  II.] 


I.  TIMOTHY 


383 


Prayer  to  he  offered  for  all. 

2  I  EXHORT  therefore,  that,  first  of 
all,  supplications,  prayers,  interces- 
sions, and  giving  of  thanks,  be  made 

2  for  all  men  ;  '  for  kings,  and/or  all  that 
are  in  authority  ;  that  we  may  lead  a 
quiet  and  peaceable  life  in  all  godli- 

3  ness  and  honesty.    For  this  is  "good 


2  I  EXHORT  then,  first  of  all,  that 
supplications,  prayers,  intercessions, 
thanksgivings,  be  made  for  all  men  ; 

2  for  kings,  and  all  that  are  in  authority  ; 
that  we  may  lead  a  tranquil  and  quiet 

3  life  iu  all  godliness  and  decorum.    This 


t  Ezra  6  :  10 ;  Jer. 


liira  to  the  churches.  First  of  all  he 
gives  direction  as  to  public  prayer, 
specifying  for  whom  and  on  what 
grounds  it  should  be  offered  (ver.  i-t), 
and  then  as  to  the  duties,  position,  and 
behavior  of  the  sexes  iu  public  wor- 
ship. Thus  in  this  chapter  Paul  treats 
of  Christian  worship. 

1-7.  Public  prayer  enjoined. 
For  whom  and  on  what  grounds 

IT  SHOULD    BE  OFFERED.      It   is  tO   be 

offered  for  all  (v^r.  1,2)^  as  is  evident 
from  the    universality  of  the    gospel 

(vcr.  3-7). 

1.  I  exhort  therefore,  growing 
out  of  his  general  charge  (1  =3,  18), 
which  had  reference  not  merely  to 
Timothy  but  also  to  tlie  churches  where 
he  ministered.  That,  first  of  all, 
rather.  First  of  all,  that  is,  the  first 
injunction  of  the  general  charge,  and 
"  first  in  order  of  dignity  "  (Bernard); 
that  supplications,  petitions  ex- 
pressive of  conscious  need,  prayers, 
devotions  of  consecration  and  vow^s, 
intercessions,  pleadings,  confiding 
converse  with  God,  for  ourselves  and 
for  others  (*  ■•  i5),  and  giving  of 
thanks,  thanksgivings,  which  should 
attend  all  prayer  (Phii.  4:6).  In  these 
four  particulars  the  idea  of  prayer  is 
brought  emphatically  and  compre- 
hensively into  view.  Praj'-er  has  four 
sides:  a  cry  for  help,  including  con- 
fession ;  consecration ;  childlike,  con- 
fiding pleading  wuth  God,  and  thanks- 
giving. "  We  may,  with  Origen,  re- 
gard'the  four  words  as  arranged  in  an 
ascending  scale:  the  needy  suppliant 
(1),  as  he  goes  on  to  ask  for  larger 
blessings  (2),  and  then  becoming  bold, 
he  presents  \\\^ intercessions  (3),  which, 
being  granted,  his  devotions  issue  in 
thanksgivings  (4)  "  (Bernard).  For 
all  men,  not  only  believers,  but  all 
classes  and  conditions.  This  gives  an 
intercessory  character  to  the  four  words 
that  precede. 


2.  Having  spoken  of  the  objects  of 
praj^er  in  general,  the  apostle  specifies, 
For  kings  and  for  all  that  are 
in  authority,  synonymous  witli  "  the 
higher  powers  "  of  Rom.  13  :  1.  (See  uote.) 
In  pul)lic  prayer  it  is  fitting  to  pray  for 
those  in  high  and  public  positions.  It 
was  doubtless  needful  to  exhort  Chris- 
tians to  do  this,  since  from  this  class 
they  often  suftered  indignities.     (Comp. 

Titus    3  :  1,  2;    James    2   :  6,    7.)      The  apOStlc, 

before  magistrates  too,  could  appeal  to 
such  passages  as  an  evidence  of  his 
kindly  interest  in  them. 

The  purpose  of  the  prayer,  in  order 
that  we  may  lead  a  quiet  and 
peaceable  life,  one  of  outward  tran- 
quillity and  peace,  in  all  godliness, 

piety    toward    God     (*  :  T,   8;    Acts    3    :    12), 

and  honesty,  that  propriety  and  de- 
corwn  which  would  entitle  them  to 
respect,  a  counterpart  of  godliness  in 
a  well-rounded  Christian  life.  The  ob- 
ject is  that  God,  in  answer  to  their 
prayers,  may  so  influence  the  minds 
of  rulers  and  all  in  authority  as  to  per- 
mit Christians,  free  from  persecutions 
and  turmoil,  to  live  lives  of  piety 
toward  God,  and  honorable  and  ex- 
emplary before  men.  The  word  ren- 
dered honesty  (3:4;  Tims  2  :  7),  bas  at 
its  root  the  idea  of  that  wiiich  is  honor- 
able or  respectable.  The  rendering 
decorum  in  the  Bible  Union  version 
comes  nearer  to  it  than  does  gravity, 
the  rendering  of  the  Revised  version. 
It  describes  such  noble  and  l)ecoming 
conduct  as  conmiands  respect. 

3.  For,  omitted  bythe  best  texts. 
The  reason,  how^ever,  is  given  for  the 
exhortation  in  the  two  preceding  verses. 
This,  intercession  for  all  men,  includ- 
ing all  in  authority.  The  apostle 
argues  that  such  prayers  coincide  with 
the  benevolence  of  God  and  the  univer- 
sal proffers  of  the  gospel.  None  need 
hesitate,  therefore,  to  offer  these  pray- 
ers since  they  were  evidently  according 


384 


1.  TIMOTHY 


[Ch.  II. 


and  acceptable  iu  the  sight  of  God  our 

4  Saviour  ;  *  wiio  will  have  all  men  to  be 
saved,  y  and  to  come  unto  the  kuovvl- 

5  edge  of  tile  truth.    ^  For  there  is  one 
God,  and  ^one  mediator  betweeu  God 

6  and  men,  ^  the  man  Christ  Jesus ; « who 


is  good  and  acceptable  in  the  sight  of 

4  our  Savior  God  :  who  wishes  all  men 
to  be  saved,  and  to  come  to  the  kuowl- 

5  edge  of  the  truth.    For  there  is  one 
God,  one  mediator  also  between  God 

6  and  men,  the  man  Christ  Jesus ;  who 


X  Ezek.  18  :  23  ;  Luke  U  :  23  ;  John  3  :  16,  17.  y  John  17:3:  2  Tim.  2  :  25. 

z  John  17  :  3  i  Rom.  3  :  29,  30 ;  1  Cor.  8:6.  a  Eph.  2:18,  Heh.  8  :  6 ;  9  :  15.  b  Heb.  2  :  6-13. 

c  See  refs.  Mark  10  :  45  ,  1  John  2:1,2. 


to  the  will  of  God.     This   is  good. 

Some  understand,  good  in  itself ;  hut  if 
so,  it  must  also  be  good  in  the  sight  of 
Ciod.  Acceptable,  used  only  here 
and  in  5  :  4,  in  the  sight  of  God  our 
Saviour,  better  and  iu  more  exact 
conformity  to  tlie  original,  of  our  Sav- 
iour  God.  So,  also,  this  order  of  the 
words  occurs  in  Titus  1  :  3  ;  2  :  10 ;  3  : 
4.  Notice  it  is  "  our  Saviour  God  who 
wishes  all  men  to  be  saved  "  (ue.\t  verse). 
On  designating  God  as  our  Saviour 
see  1:1,  note. 

4.  Who  will  have,  desires,  or 
ivishes.  Another  and  stronger  Greek 
verb  expresses  deliberate  purpose  ( ver.  s ; 

6  :  9;    2  Cor.  1  :  15  ;    James  1  :  1»).      The    VcH) 

here  gives  prominence  to  the  emotional 
element  and  to  the  will  following  the 

inclination  (Oal.  4:20:  Matt.  16:24;  Rom. 
16  :  19  ;    James  2  :  20)^  and  hrillgS  iutO  vicW 

the  desires  of  God's  infinite  heart  of 
sympathy.  To  be  saved,  to  become 
partakers  of  salvation  by  repentance 
and  faith.  The  word  saved  here  points 
to  the  beginning  of  the  Christian  life. 
And  to  come  into  the  knowledge, 
•?/*/o//^r  definite,  correct,  and  full  knoivl- 
ed<ie  of  the  truth — the  truth  con- 
tained in  the  gospel,  and  of  which 
Christ  is  the  embodiment  (John  u  :  o). 
The  word  rendered  knoivledge  occurs 
four  times  in  the  pastoral  Epistles  (2  xim. 
2 :  25 :  3 : 7 ;  Titus  1:1).  The  desire  of  God 
in  the  .salvation  of  men,  as  shown  in 
the  infinite  sacrifice  he  had  made  for 
the  purpose  of  saving  men.  The  pro- 
visions and  offers  of  salvation  are  uni- 
versal (Titus 3 : 4),  but  the  realization  of 
its  blessings  is  dependent  on  the  free 
agency  of  men  in  accepting  or  reject- 
ing its  offers,  (comp.  4  :  lo. )  The  argu- 
ment is:  We  should  pray  for  all  men, 
since  God  wi.shes  all  to"l)e  saved  by 
freel.v  embracing  "  the  truth  as  it  is  in 

Jesus"     (Kph.   4    :  21:   2    Peter  3    :   9).      The 

Statement  here  made  was  opposed  alike 
to  the  views  of  narrow-mi  naed  Jews  and 
to  certain  forms  of  incipient  gnosticism. 


5.  For,  confirmatory  of  God's  be- 
nevolent desire  for  the  salvation  of  all 
is  the  fact  that,  there  is  one  God, 
and  one  mediator  also  between 
God  and  men.  The  argument  is, 
there  is  one  God,  not  of  a  part  of  men 
merely,  but  of  all  men.  So,  also,  there 
is  one  mediator,  and  onlj^  one,  between 
God  and  men,  all  mankind.  A  medi- 
ator is  one  who  intervenes  between  par- 
ties that  are  at  variance,  in  order  to 
restore  peace  and  friendship,  or  who  is 
a  medium  of  communication  l)etween 
parties  who  are  widely  separated  in  na- 
ture and  dignity,  (Comp.  job  9  :  33 ;  Gai. 
3  :  20.  note).  The  fact  that  there  is  one 
God  and  one  mediator  is  an  evidence 
that  there  is  a  common  salvation  for 
all,  and  that  prayer  for  all  is  acceptable 
to  God.  Hence^  the  proclamation  of 
this  glorious  fact  to  all  mankind  (ver. 
7.8).  The  man  Christ  Jesus.  It  is 
difficult  to  render  this  phrase  into  Eng- 
lish. There  is  no  article  in  the  orig- 
inal. It  is  not  the  man,  nor  a  man,  but 
man,  human  nature,  manhood,  which 
Christ  took  to  himself  and  thus  be- 
came the  head  of  the  race  (Kph.  1  :  22)^ 
and  the  second  Adam  (1  cor.  15  :  45). 
The  Revised  version  tries  to  bring  out 
the  thought  by  the  rendering,  himself 
man.  The  mediator  is  Christ  Jesus,  who 
himself  shares  our  human  nature.  The 
apostle  emphasizes  the  humanity  of 
Christ,  since  it  is  in  the  nature,  com- 
mon to  all  men,  that  he  acts  as  media- 
tor in  reference  to  all  men.  Christ  is 
spoken  of  as  mediator  in  Heb.  8:6; 
9  :  15  ;  12  :  24.  "  No  man  cometh  unto 
the  Father  but  by  me"  (John  u  :  e). 
There  can  be  no  argument  from  this 
verse  against  the  divinity  of  Christ. 
Rather  we  read  his  divinity,  as  im- 
plied, between  the  lines.  He  who 
shared  the  nature  of  (.Jod  shared  also 
the  nature  of  man,  and  thus  fittingly 
became  the  one  mediator  between  God 
and  men. 

6.  Who   gave   himself,  his  own 


Ch.  II.] 


I.  TIMOTHY 


385 


gave  himself  a  ransom  for  all,  to  be 

7  testified  din  due  time.  eWhereuiito  I 
am  ordained  a  preacher,  and  an  apostle, 
(f  I  speak  the  truth  in  Christ,  and  lie 
not;)    sa  teacher  of   the  Gentiles   in 

8  faith  and  verity.  I  will  therefore  that 
men  pray  ''every   where,  'lifting   up 


gave  himself  a  ransom  for  all,  the  tes- 

7  timony  to  be  given  in  due  season  ;  for 
which  I  was  appointed  a  preacher,  and 
an  apostle  (I  speak  truth,  I  lie  not),  a 
teacher  of  Gentiles  in  faith  and  truth. 

8  I  will  therefore  that  the  men  pray  in 
every  place,  lifting   up   holy   hands, 


d  Gal.  4:4;  Eph.  3:5;  Titus  1  :  3.        e  1  :  11,  12;  Eph.  3  :  7,  8 ;  2  Tim.  1  :  U.        /Rom.  9  :  1. 
g  Acts  9  :  15 ;  Rom.  15  :  16.  A  See  refs.  John  4  :  20-24.  i  Ps.  66  :  18 ;  Isa.  1:15;  James  4 


voluntary  act,  as  also  expressed  in  Gal. 
1:4;  Titus  2  :  14.  In  John  3  :  16  the  Son 
was  also  the  gracious  gift  of  God.  The 
Father  and  the  Son  acted  in  harmony 
and  voluntarily  (John  lo  :  ii-is).  A  ran- 
som. The  word  thus  rendered  occurs 
only  here  in  the  New  Testament.  It 
means  that  which  is  given  in  exchange 
as  the  price  of  rede'inpfion,  a  ransom 
instead  of.  There  is  thus  an  idea  of 
substitution.  Compare,  "  What  will  a 
man  give  as  an  exchange  for  \x\s  soul?  " 

(Matt.  16    :  26  ;    Mark    8  :  37,  note.)       The   Saiue 

idea  is  found  in  phrase  "  to  give  his  life  I 
a  ransom  for  {in  the  stead  of)  many" 

(Matt.   20  :  28  ;    Mark  10   :  45,    note).       He    gaVC 

himself,   his  personality  and   life,   in-  ' 
eluding    his    work,    humiliation,   and 
death  (pnii-  2:5-8).     For  all,  i/t  beha/f  [ 
of  all,  Gentiles  as  well  as  Jews.   Notice  \ 
the  two-fold  expression,  instead  of  and 
in  behalf  of,   forcibly  conveying  the  \ 
idea  of  substitution.     As  the  provisions 
of  the  gospel  were  made  available  for 
all,  so  prayer  should  be  offered  for  all. 
The  reasons  are  (1)  the  unity  of  God, 
(2)  the  incarnation,  and  (3)  the  atone- 
ment of  Christ. 

To  be  testified  in  due  time, 
rather,  the  testimony  to  this  great  truth 
of  the  gospel  (that  Christ  gave  himself 
as  a  ransom)  to  be  given  and  pro- 
claimed, t?i  its  own  seasons,  in  the  times 
fitted  and  appropriate  for  such  testi- 
mony. The  gospel  dispensation  is  the 
appointed  and  fitting  time  when  Christ 
and  his  salvation  is  to  be  preached  to 

all     (Eph.    1:9,10;     3:5-7;    Rom.    10    :    11-13). 

Tliis  ^vas  connected  with  "the  health- 
ful teaching"  and  "the  trustworthy 
saying"  of  1  :  10,  15. 

7.  Paul  emphatically  asserts  the  fact 
that  he  had  been  appointed  a  preacher 
and  an  apostle  to  proclaim  this  great 
truth  of  Christ  for  all.  VVhereunto, 
For ivhich iQsixmowy,  I  am  ordained, 
rather,  /  was  appointed  (i  :  n  ;  2  Tim.  1  : 
11),  a  preacher,  a  herald,  and  an 
apostle  ;  by  Christ  himself  at  his  con- 


version (Acts  26  :  16).  His  appointment 
to  this  work  and  office  he  most  solemnly 
and  positively  avers,  I  speak  the 
truth  in  Christ,  and  lie  not.     In 

Christ,  is  omitted  in  tlie  l)est  text; 
probably  introduced  from  Rom.  9:1. 
This  strong  assertion  was  intended  not 
so  nmcli  for  Timothy  as  for  the  readers 
of  the  Epistle,  in  view  of  tlie  fact  that 
false  teachers  were  denying  his  apos- 
tolic authority.  A  teacher  of  the 
Gentiles,  better,  of  Gentiles,  tliis  be- 
ing his  special  work.  He  was  an  apos- 
tle to  the  Gentiles  (cai.  2  :  7-9).  In 
faith  and  verity,  rather,  and  truth. 
He  was  a  teacher  of  Gentiles  in  the 
realm  of  faith  in  Christ  and  truth  as  re- 
vealed in  the  gospel.  This  universality 
of  gospel  preacliing  and  teaching  shows 
the  duty  of  prayer  for  all  men,  which 
the  apostle  is  enforcing  in  this  passage. 

8-15.  DUTIE.S  AND  POSITION  OF 
MEN  AND  WOMEN  IN  PUBLIC  WOR- 
SHIP. From  the  general  charge  and 
exhortation  the  apostle  proceeds  to  spe- 
cific directions  for  men  (ver.  s)  and  for 
women  (ver.  9-15). 

8.  I  will,  therefore,  that  men. 
Therefore,  resuming  the  thought  of 
public  prayer  (vtr.  1, 2)  and  in  the  exer- 
cise of  apostolic  authority,  /  n^ould  have 
the  men,  in  distinction  from  women 
(next  verse).  The  word  rendered  ivill  ex- 
presses the  deliberate  mind  and  pur- 
pose of  the  apostle,  and  is  stronger  than 
"  who  will  have"  or  "  who  wishes"  of 
ver.  4.  (Comp.  Titus  3:8.)  Pray  every 
where,  in  every  place,  where  public 
prayer  is  offered.  Lifting  up  holy, 
pure,  hands,  hands  not  employed  in 

wicked,  lustful  deeds.     (Comp.  James  4:8.) 

The  Jews  lifted  up  their  hands  in 
prayer  (ps.  28  :  2);  so  also  did  the  Ro- 
mans. "  The  folding  of  the  hands  in 
prayer  has  been  shown  to  be  of  Indo- 
Germanic  origin  "  (Ellicott).  With- 
out wrath,  inward  passion,  angry 
feelings,  and  doubting,  or  disputing 
(Phil.  2  :  14) J   manifested  outwardly  in 


386 


I.  TIMOTHY 


[Ch.  n. 


holy    hands,    *  without    wrath    ^and 
doubting. 

ne  proper  (Ircss  and  conduct  of  women  in 
public  jvorship. 

9  In  like  manner  also,  that  >"  women 
adorn  themselves  in  modest  apparel, 
with  shamefacedness  and  sobriety  ;  not 
with  broidered  hair,  or  gold,  or  pearls,  j 

10  or  costly  array  ;  but  (which  becometh 
women  professing  godliness)  with  good 

11  works.    Let  tiie  women  learn  in  silence 

12  with  all  subjection.    But  "  I  suffer  not 


9  without  wrath  and  disputing ;  in  like 


manner  also  that  women  adorn  them- 
selves, in  becoming  apparel,  with 
modesty  and  soberness  :  not  in  braided 
hair,    and    gold,   or   pearls,  or  costly 

10  apparel ;    but,  which  becomes  women 
professing    godliness,    through     good 

11  works.    Let  a  woman  learn  in  quiet- 

12  ness,  with  all  subjection.    But  1  per- 


k  Matt.  5  :  22-24. 


tScerefs.  Mark  11  .  23,  24. 


m  I  Peter  3  :  3-5. 


M  1  Cor.  14  :  34,  i 


questioning,  disputing,  and  angry  de- 
l)ate.  Such  a  state  of  mind  is  unsuited 
to  prayer,  which  should  be  offered  in 
love,  peace,  and  faith.  Christians  are 
"a  holy  priesthood  to  offer  up  spirit- 
ual sacrifices,  acceptable  to  God 
through  Jesus  Christ"  (i  P«ter  2 :  5). 

9.  The  apostle  turns  to  the  deport- 
ment of  women  in  pul)lic  worship.  In 
like  manner  also,  I  will  (under- 
stood from  the  preceding  verse)  that 
women  adorn  themselves  in 
modest,  seemly,  becoming,  apparel, 
with  shamefacedness  and  so- 
briety, with  modesty  and  soundmind- 
edness,  or  good  sober  sense.  The  pre- 
cept is  that  women  should  dress  becom- 
ingly to  the  worship  of  God,  without 
excess  of  ornamentation,  exercising 
modesty  and  sobermindedness.  From 
the  positive  Paul  passes  to  the  negative, 
—not  with  braided  hair,  or, 
rather,  and,  gold,  or  pearls,  or 
costly  array,  expensive  raiment.  Lit- 
erally, not  in  plaitings ;  the  idea  is  lim- 
ited not  necessarily  to  the  hair,  but  in- 
cluding wreaths,  chaplets,  and  the  like. 
Peter  limits  it  in  1  Peter  3  :  8  to  "the 
I)raiding  of  the  hair,"  and  speaks  "of 
wearing  golden  ornaments,"  The  ref- 
erence here  is  to  the  then  common  fash- 
ionable custom  of_  interweaving  gold, 
silver,  and  pearls  in  the  hair,  causing 
it  to  glisten  in  the  light.  Gold  or  pearls 
refers  to  the  bracelets,  necklaces,  an- 
klets, rings,  and  chains,  and  the  like 
with  which  women  were  often  laden. 
See  Isa.  3  :  16-23  for  a  description  and 
denunciation  of  .Jewish  female  extrava- 
gant oriiaiiicntation. 

10.  Turning  again   to  the  positive, 
Hut,  that  they  adorn  themselves  as  it 
becometh   women    professing  I 
godliness,    with,  or,    by  means   of, 
good    works.     The    word    rendered  I 


godliness  occurs  only  here  in  the  New 
Testament.  It  means  reverence  toward 
God,  piety,  a  state  of  mind  in  worship, 
which  calls  for  modest  apparel  rather 
than  ornamentation.  Good  works,  deeds 
of  love  and  of  service  for  God,  should 
be  the  distinguishing  mark  in  the  pub- 
lic assembly,  and  not  outward  adorn- 
ings.  And  it  is  by  the  practice  of  good 
works  that  they  will  have  the  becoming 
apparel  of  heart  and  life.  G.  B.  Stevens 
gives  the  thought  thus  :  "That  women 
appear  in  the  congregation  in  modest 
guise  and  demeanor;  not  decked  out  in 
artificial  ornaments  and  wearing  costly 
raiment  and  jewels,  but  adorned  (as 
Christian  women  should  be)  with  a 
beauty  of  a  good  life." 

11.  Woman  should  conduct  herself 
in  the  public  meetings  of  the  church 
with  that  propriety  which  becomes  her 
sex.  Let  the  women,  more  exactly, 
Let  a  wojnan,  learn  in  silence,  in 
quietness,    not    officiously  interrupting 

and    speaking    (com p.  ver.  2':   2  Thess.  3 :  12), 

with  all  subjection,  in  a  spirit  of 
obedience  and  submission  to  God's  au- 
thority and  to  the  custom  of  the 
churches  in  their  public  worship  (1  Cor. 
11  :  10,  uote).  Christianity  had  raised 
woman  into  spiritual  equality  with 
man.  "There  is  no  male  and  female, 
for  ye  are  all  one  in  Christ  Jesus"  (Oai. 
3  :  28).  In  coming  into  this  liigher  lib- 
erty some  in  cities  like  Corinth  and 
Ephesus  had  gone  into  excess  and  open 
violation  of  estal)lishcd  customs  and  of 
that  subordination  which  God  had  ap- 
pointed for  woman.  "Though  in  Christ 
there  is  no  distinction,  yet  Christianity 
does  not  put  an  end  to  the  natural  dis- 
tinctions ordained  by  God"  (HUTHER). 

(See   1  Cor.  14  :  34,  note.) 

12.  But,  while  she  is  to  be  adorned 
with  good  works  (ver,  lo),  I  suffer  not, 


Ch.  II.] 


I.  TIMOTHY 


387 


a  woman  to  teach,  <>nor  to  usurp  au- 
thority over   the    man,   but  to  be  in 

13  silence.    For  p  Adam  was  first  formed, 

14  then  Eve.    And  lAdam  was  not  de- 
ceived, but  the  woman  being  deceived 

15  was    in   the   transgression.     Notwith- 
standing "-she  shall  be  saved  in  child- 


mit  not  a  woman  to  teach,  nor  to  have 
authority  over  a  man,   but  to  be   in 

13  quietness.    For  Adam  was  first  formed, 

14  then  Eve.  And  Adam  was  not  de- 
ceived ;  but  the  woman,  being  de- 
ceived, has  fallen  into  transgres.sion. 

15  But  she  shall  be  saved  through  child- 


0  Eph.  5  :  22-24. 


p  Gen.  1  :  27 ;  2  :  7,  18,  22  ;  1  Cor.  11  :  8,  9. 
r  Gen.  3:  16;  Matt.  1  :  21. 


q  Gen.  3  :  1-13. 


or,  I  do  not  permit,   a  woman   to  [ 
teach   (emphatic)    in  the  public  as-  i 
seuibl y,  to  exercise  the  office  of  teacher  J 
or  preacher  in  the  public  services  of  i 
the  church.     Throughout  this  chapter  i 
the  apostle  is  treating  of  the  public  j 
worship.     This  evidently  does  not  pro- 
hibit  woman's    teaching    in    Sunday- 
schools,  or  in  a  more  private  capacity,  j 
Compare  Titus  2:3,  where  tlie  aged  i 
women   are   to  be   "teachers  of   that 
which  is  good."    This  is  also  consistent 
Avith  1  Cor.  14  :  35,  on  which  see  note, 
and  with  the  fact  that  Priscilla,  in  con- 
nection  with  Aquila,    expounded   the 
way  of  God  more  accurately  to  Apollos 
(Acts  18  :  26).    ]Vor  to  usurp  author- 
ity, lord   it  over,  or,  have  a  mastery, 
over  the  man,  but  to  be  in  si- 
lence, in  qaielness,  in  the  public  wor- 
ship.    See    on    preceding   verse.    The 
verb  rendered      to  usurp  authority" 
occurs  only  here  in  the  Xew  Testament, 
and  in  later  Greek  meant  to  act  on  one's 
own  authority,  to   exercise  mastery,  or 
absolute  authority  over  another.    The 
Revised   version    renders,  to  have  do- 
minion over. 

13.  The  apostle  in  the  remaining 
verses  of  this  cliapter  gives  reasons  for 
the  above  directions.  First,  tlie  sub- 
ordination of  woman  to  man  is  seen  in 
the  order  of  creation.  For  Adam 
was    first    formed,  fashioned  from 

the    dust    or    clay    (Geu.  2:7;     Rom.  9:  20), 

then,  afterward,  Eve,  as  supplemen- 
tary, implying  that  she  was  formed  for 
him.  The  idea  is  more  fully  expressed 
in  1  Cor.  1 1  :  8,  9  :  "  For  man  is  not 
from  woman,  Init  woman  from  man. 
For  man  was  also  not  created  on  ac- 
count of  the  woman,  but  woman  on 
account  of  the  man."  See  note  on 
"man's  and  woman's  equality,"  in  1 
Cor.  11  :  12. 

14.  A  second  reason  for  woman's  sub- 
ordination to  man.  And  Adam  was 
not  deceived,  or,  beguiled,  by  the 
serpent ;  he  acted  with  open  eyes ;  but 


the  woman  being  deceived,  being 
thoroughly  beguiled.  The  preceding 
verb  is  compounded  and  made  stronger. 
Compare  2  Cor.  11  :  3,  "  As  the  serpent 
deceived  Eve  in  his  craftiness";  and 
Gen.  3  :  13,  "  And  tlie  woman  said,  The 
seri)ent  beguiled  me,  and  I  did  eat." 
It  is  nowhei-fc  said  tliat  Adam  was 
beguiled.  The  serpent  did  not  attack 
the  man,  being  the  stronger,  l)ut  the 
woman,  as  the  weaker.  This  indicated 
her  original  natural  condition,  as 
weaker,  dependent,  and  subordinate. 
"The  serpent  deceived  the  woman; 
the  woman  did  not  deceive  the  man, 
but  persuaded  him"  (Bexgel).  She 
listened  to  deceit,  he  to  conjugal  love 
(Gen.  3  17).  Was  iu  the  transgres- 
sion, has  fallen  into  transgression,  not 
merely  into  it  as  an  act,  but  as  a  state 
or  condition  which  continues.  Sin, 
traced  l)ack  to  the  farthest  human 
source,  is  found  first  in  the  woman. 
The  judgment  of  God,  passed  upon  the 
woman  and  the  man  at  the  fall,  accords 
with  the  idea  of  man  as  the  head  and 
woman  as  subordinate  (f^Jen.  3  :  16-19). 
Hence  a  subordinate  position  is  becom- 
ing the  woman  in  the  family,  in  the 
communitv,  and  in  the  churches  of 
God. 

15.  Notwithstanding,  But,  yet 
she,  representing  women  generally, 
shall  be  saved  from  sin  and  its  con- 
sequences in,  better,  through,  child- 
bearing,  tlirough  fulfilling  lier  proper 
destiny  as  woman,  as  wife  and  mother. 
Compare  Gen.  3  :  16,  "  In  sorrow  shalt 
thou  bring  forth  children."  It  is  here 
implied  that  a  married  life,  the  home, 
and  the  family  are  the  sacred  precincts 
of  woman's  sphere  rather  than  the 
public  and  official  functions  of  the 
public  assembly.  Compare  5  :  14,  "I 
will  therefore  that  younger  widows 
marry,  bear  children,  guide  the  hou.se," 
etc.  Thus  her  curse  maj^  become  her 
highest  blessing.  Some  eminent  inter- 
preters render,  saved  through  the  child- 


388 


I.TIMOTHY 


[Oh.  III. 


bearing,  if  they  continue  in  faith  and 
charity  and  holiness  with  sobriety. 


bearing,  if  they  abide   in   faith,  and 
love,  and  sanctification,  with   sober- 


bearing,  tlie  reference  being  to  the  | 
Messiah.  This  is  not  the  most  natural  ! 
meaning  of  the  passage.  An  implied  j 
and  secondary  reference  may  possibly 
be  had  to  Christ,  as  the  seed  of  the  i 
woman  (<;<■"•  -'i  ij),  and  may  thus  be 
included  ill  Paul's  idea.  ^        | 

Paul  would  guard  against  the  idea  i 
that  women  would  he  saved  by  means 
of  child-bearing  aside  from  faith,  and  ! 
therefore,  using  the  plural,  he  adds, 
if  they  continue,  remain,  in  faith, 
which  they  have  exercised  in  Christ, 
and  charity,  love,  and  holiness, 
sa)ictifiralion  of  heart  and  life,  imply- 
ing a  process  and  growth,  with  so- 
briety, self-control  and  prudence. 
Tiius  will  they  fulfill  all  the  duties  and 
obligations  of  Christian  womanhood 
and  attain  unto  complete  and  final  sal- 
vation. 

Practical  Remarks. 

1.  The  injunction  to  pray  for  all  men 
indicates  the  large  and  comprehensive 
nature  of  Christianity  (ver.  1;  Rom.  10: 
12) 

2.  The  soul  of  a  king,  or  of  any  one  in 
authority,  is  of  no  more  value  than  that 
of  a  slave.  But  since  the  Avelfare  of  mul- 
titudes depend  on  such,  we  should  spe- 
cially pray  for  them  (ver.  2). 

?,.  Wlien  we  pray  for  all  men,  it  is  in  ac- 
cordance with  God"s  will.  We  may  then 
expect  answers  to  such  petitions  (ver.  3; 
1  .John  5  :  14). 

4.  The  provisions  of  the  gospel  have 
reference  to  all  and  are  offered  to  all. 
If  any  therefore  are  not  saved  the  fault 
is  in  themselves  (ver.  3 ;  John  5  :  40). 

5.  Since  there  is  one  mediator  between 
r;od  and  men,  the  man  Christ  Jesus,  there 
is  no  need  of,  neither  can  there  be,  any 
other  mediator.  To  make  the  Virgin 
.Mary,  saints,  or  angels  mediators  in  our 
approach  to  God,  is  to  infringe  on  the 
prerogative  of  Christ  himself  (ver.  5; 
John  14  :  0). 

6.  Christ,  a  ransom  in  behalf  of  all,  is 
the  central  truth  of  the  gospel,  the  grand 
message  of  the  gospel  dispensation  (ver. 
G:  2  Cor.  5:  14-21). 

7.  Paul  was  an  inspired  apostle  to  the 


Gentiles,  a  teacher  in  the  faith  and  truth 
(ver.  7 ;  Gal.  2  :  8  ;  2  Peter  3  :  15,  16). 

8.  Public  prayer  is  not  confined  to  set 
places,  nor  to  officials,  but  limited  to  those 
of  clean  hands  and  hearts  of  faith  and 
love  (ver.  8 ;  Matt.  6  :  5,  14,  15  ;  1  Peter  3  : 
8,  9). 

9.  Dress  in  the  house  and  worship  of 
God  should  be  simple,  unostentatious, 
and  comfortable,  not  singular,  but  such 
as  to  leave  the  impression  that  the  heart 
is  not  fixed  on  it  (ver.  9 ;  1  John  2  :  15, 
16). 

10.  "  The  gospel  inculcates  universal 
propriety,  and  a  character  formed  upon 
its  model  is  one  of  consummate  excel- 
lence, usefulness,  and  enjoyment "  (ver. 
10;  2  Peter  1  :  5-8). 

11.  Although  the  gospel  elevates  woman, 
and  ennobles  the  home  and  family,  it 
does  not  change  the  natural  order  of 
things,  but  requires  that  each  should  re- 
main in  the  position  that  God  has  fixed 
(ver.  11-15;  1  Cor.  7  :  24). 

12.  The  honor  that  God  bestows  upon 
wife  and  mother,  shows  that  marriage 
should  be  the  rule,  and  celibacy  the  ex- 
ception (ver.  11-15 ;  Heb.  13  :  4). 

13.  Woman  from  the  weakness  and  sor- 
rows incident  to  her  se.x  can  look  away 
to  Christ  for  all  needed  consolation,  and 
look  forward  to  future  blessedness  made 
the  more  glorious  thereby  (ver.  15  ;  Luke 
7:47). 

CHAPTER  III. 

In  this  chapter  the  Apostle  Paul  treats 
of  the  qualifications  of  church  officers: 
First  of  overseers  or  pastors  (ver.  1-7)  ; 
then  of  deacons  and  deaconesses  (ver. 
8-n).  These  instructions  are  enforced 
by  the  dignity  and  importance  of  the 

church   (v<<r.  U-16). 

1-7.  QUALIFICVTIONS  OF  THE  BISH- 
OP  OR    PASTOR    OF  A  CHURCH.      These 

refer  to  private,    fiimily,   social,   and 
church  life. 

1.  This  is  a  trne,  faithful,  or,  trust- 
worthy,  sayin§r,  that  follows,  (see note 
on  1  :  15. )  Some  connect  this  with  the 
closing  words  of  the  preceding  chapter; 
but  most,  with  what  follows.    The  fatter 


Ch.  III.] 


I.  TIMOTHY 


Tlie  qualifications  of  bishops,  deacons,  and 

deaconesses. 
3     THIS  ^  is  a  true  saying,  If  a  man  de- 
sire the  office  of  a  'bishop,  he  desireth 

2  a  good  work.  "  A  bishop  then  must  be 
blameless,  the  husband  of  one  wife, 
vigilant,  sober,  of  good  behaviour. 
>•  given  to  hospitality,  ^apt  to  teach; 

3  J  not  given  to  wine,  no  .striker,  ^  not 
greedy  of  filthy  lucre  ;  but  patient,  not 


3     FAITHFUL  is  the  saying. 

If   any  one  longs  for  the  office  of 

2  bishop,  he  desires  a  good  work.  The 
bishop  then  must  be  blameless,  hus- 
band of  one  wife,  sober,  di.screet,  or- 

3  derly,  hospitable,  apt  in  teaching  ;  not 
given  to  wine,  not  a  striker,  but  for- 
bearing, averse  to  strife,  not  a  money. 


s  1  :  15.  t  Acts  20  :  28  ;  Phil.  1:1.  u  Titus  1  :  6-9.  i;  Rom.  12  :  13.  x  2  Tim.  2  :  24. 

y  Ver.  8 ;  Lev.  10  :  9-11.  z  Acts  20  :  33,  34  ;  2  Cor.  12  :  14 ;  1  Peter  5:2. 


is  more  natural,  and  makes  the  best 
connection.  If  a  man  desire,  ivishes, 
or,  longs  for,  a  stronger  word  than  de- 
sireth in  the  last  clause  of  this  verse. 
The  office  of  a  bishop,  a  single 
word  in  the  original,  to  be  a  bishop, 
overseer,  or,  pastor,  (see  uote  ou  Phii.  i  : 
1 ;  comp.  Acts  20  :  17,  uote.)  It  is  uow  gen- 
erally admitted  among  scholars  that 
elder  and  bishop  (Titus  i  :  5.  7)  were  the 
same  in  the  early  church,  and  are  well 
represented  by  our  term  pastor.  He 
desireth  a  good  work.  Notice  it  is 
not  the  oflice  but  the  work,  which  is 
here  made  prominent.  It  is  a  good 
work,  noble,  useful,  and  commendable. 
3.  A  bishop  then  must  be.  It  is 
necessary  therefore  that  the  bishop,  or, 
pastor,  be  blameless,  irreproacha- 
ble, the  husband  of  one  wife. 
There  has  been  much  difference  of 
opinion  regarding  the  meaning  and  ap- 
plication of  this  last  clause.  The  most 
natural  meaning  is,  not  that  he  must  be  a 
married  man,  but  that  he  must  have  but 
one  wife  living.  This  does  not  necessa- 
rily preclude  a  second  marriage  as  some 
hold.  For  death  dissolves  the  marriage 
tie,  so  that  a  second  marriage  is  allow- 
able (Rom.  7  : 2, 3).  Indeed  the  apostle 
advises  the  younger  widows  to  marry 
(5  :  14),  Some  suppose  that  the  apostle 
had  reference  to  contemporaneous  po- 
lygamy. But  the  corresponding  phrase 
in  5-:  9,  "the  wife  of  one  husband" 
seems  to  forbid  such  an  interpretation  ; 
for  while  there  were  some  men  in  those 
days  who  had  more  than  one  wife,  we 
cannot  think  of  a  woman  being  the 
wife  of  more  than  one  man.  There  is 
no  actual  case  of  a  man  having  more 
than  one  wife  reported  in  the  early 
churches.  It  seems,  therefore,  better 
to  regard  the  language  as  used  with  ref- 
erence to  unscriptural  divorces,  which 


were  very  common  both  among  Jews 
and  Gentiles.  Such  divorced  persons 
marrying,  though  sanctioned  by  law, 
would  in  the  eye  of  God,  and  according 
to  Scripture  and  Christ's  teaching  (Matt. 
5  :  31,  32)  be  polygamists.  Such  a  man 
would  in  the  light  of  the  gospel  teach- 
ing have  more  than  one  wife.  In  the 
strictest  sense  a  bishop  must  be  hus- 
band of  one  living  wife  only.  See 
Hovey,  "  Scriptural  Law  of  Divorce," 
pp.  61-70. 

Vigilant,  better,  sober.  The  word 
thus  rendered  occurs  only  here  and  in 
ver.  11  and  Titus  2  :  2.'  In  profane 
writers  it  is  used  of  things  free  from  all 
infusion  or  addition  of  wine.  Paul 
uses  the  word  in  a  metaphorical  sense, 
meaning,  not  indulging  in  fleshly  pas- 
sion, exercising  sobriety  of  spirit. 
Sober,  sound-mi nded,  exercising  dis- 
cretion. Of  good  behaviour,  living 
a  ivell-ordered  life,  referring  to  outward 
deportment.  Given  to  hospitality. 
Important  then,  when  Christians  could 
not  And  entertainment  at  inns  without 
danger  of  insult,  or  of  complicity  with 
idolatry,  nor  could  they  well  resort  to 
the  houses  of  the  heathen.  Apt  to 
teach,  liaving  the  two-fold  id^-A,  fitted 
to  teach  and  skillful  in  teaching.  This 
is  the  only  ministerial  qualification  en- 
larged upon  in  Titus  1  :  9,  "that  he 
may  be  able  to  exhort  to  healthful  doc- 
trine and  to  convict  the  gainsayers." 

3.  Not  given  to  Avine,  literally, 
not  with  wine,  one  who  makes  wine  his 
companion,  and  is  under  its  influence. 
Some  give  it  a  secondary  sense,  "quar- 
relsome over  wine,"  hence  disorderly 
and  abusive — the  result  of  being  ad- 
dicted to  wine.  No  striker,  striking 
with  his  fist,  not  pugnacious.  Not 
greedy  of  filthy  liicre.  The  best 
manuscripts  omit  these  words,   which 


590 


I.  TIMOTHY 


[Ch.  hi. 


4  a  brawler,  not  covetous;  «one  that 
ruleth  well  his  own  house,  i' having  his 
children  in  subjection  with  all  gravity  ; 

5  (for  if  a  ruan  know  not  how  to  rule  his 
own  house,  how  shall  he  take  care  of 

6  the  church  of  God '.')  not  a  novice,  lest  1 
being  lifted  up  with  pride  «  he  fall  into  I 

7  the  condemnation  of  tlie  devil.  More- 
over he  must  liave  a  good  report  'of 
them  which  are  without ;  lest  he  fall 
into  reproach  «and  the  snare  of  the 
devil. 


4  lover;  presiding  well  over  his  own 
house,  having  his  children  in  suljjec- 

5  tiou  with  all  decorum  ;  (but  if  one 
knows  not  how  to  preside  over  his 
own  house,  how  shall  he  take  care  of 

6  the  church  of  God  ?)  not  a  novice,  lest 
being  puffed  up  he  fall  into  the  con- 

7  denniation  of  tlie  Devil.  But  he  must 
also  have  a  good  testimony  from  those 
without,  that  he  fall  not  iiito  reproach 
and  a  snare  of  the  Devil. 


a  Geu.  18  ;  19;  Ps.  101  :  2-8. 


Tilus  1:6.         c  Isa.  U  .  12-14 ;  Judu  6. 
c6  :  9,  2  Tim.  2  :  26. 


d  Acts  22  :  12,  Col.  4  :  5. 


belong  in  the  parallel  passage  in  Titus 

1  :  7.  But  patient,  forbearing,  gen- 
tle, reasonable  and  anxious  to  show 
(brbearance.  Not  a  brawler,  vof 
coiileiitiotis,  not  apt  to  quarrel.  Not 
covetous,  not  aiHtricions,  not  a  money- 
lover,  free  from  greed. 

4.  One  that  ruleth  well,  one  that 
presides  irell ,  honorably  and  cominend- 
ai)ly  rvre>-his  own  house,  his  family. 
Havin§^  his  children  in  subjec- 
tion with  ail  gravity,  <ill  decorum 
(2  :  2,  uote),  referring  to  the  children 
rather  than  to  parent.  His  presiding 
over  his  family  shouhl  be  so  excellent 
that  his  children  shall  be  ol)cdient  and 
exercising  that  propriety  and  decorum 
which  characterizes  a  well-ordered 
household. 

5.  For,  rather,  But,  introducing  a 
reason  from  tiie  evident  incompetency 
of  one  who  fails  in  family  goverinnent. 
As  if  he  had  said,  "  Vou  may  think  it 
strange  that  I  insist  on  this.  But  an 
incompetent  father  will  make  an  in- 
competent past(»r."  Bat  if  any  one 
knows  not  hoHi  to  preside  over  his  own 
family,  how  shall  he  take  care, 
have  charge,  of  the  church  of  Ciod? 
The  pastor  is  not  only  the  preacher  and 
teacher,  but  the  one  who  presides  over 
the  church,  directing  and  taking  part 

in  its  government    (Heb.    i:i  :  17  :   l  Peter  5  : 

2.  3).  Executive  ability  is  therefore  an 
indispensable  qualification. 

G.  Not  a  novice,  a  new  convert, 
lest  bein§^  lifted  up  with   pride, 

or,  self-conceit.  This  verb  occurs  in  the 
New  Testament   only  here,  6  :  4,  and 

2  Tim.  3  :  4.  The  figure  is  taken  from 
smoke.  Literally,  Lest  being  filled,  or, 
wrapped  in  smoke,  and  not  seeing  liis 
weakness  and  the  dangers  to  which  he 
is  exposed,  he  becomes  conceited  and 
falls  into  some  trap  of  the  adversary. 


No  argument  can  be  drawn  from  this 
ver.se  against  the  authenticity  of  the 
Epistle,  for  it  was  ten  or  twelve  years 
since  Paul  began  to  preach  the  gospel 
at  E])hesus.  He  fall  into  the  con- 
demnation of  the  devil,  the  con- 
demnation that  came  upon  the  devil  on 
account  of  pride.  The  fall  and  con- 
,  demnation  of  angels  appear  to  have 
originated  in  pride  which  led  to  self- 
will  and  rebellion  and  spiritual  de- 
struction    (2   Peter   2;  4;    Jude    6).      MiXUX 

failures  in  actual  experience  show  the 
importance  of  this  advice.  Comp. 
Prov.  16  :  18,  "  Pride  goeth  before  de- 
struction and  a  haughty  spirit  before  a 
foil." 

7.  Moreover  he  must  have. 
And  in  addition  to  all  the  above  it  is 
necessary  that  he  have,  a  §:ood  report, 
commendable,  or,  honorable  testimony,  a 
good  reputation,  of  them  .  .  .  with- 
out the  church.  They  must  have  hon- 
orable testimony  concerning  their  in- 
tegrity of  character  and  purity  of  life 
from  the  community  outside  the  church. 

(Comp.    3    Joliu    12;    .Acts    6:3:    2    Cor.    6  ;  3,  4. ) 

Lest  he  fall  into  reproach,  cast 
upon  him  on  account  of  suspicions  and 
a  bad  reputation  ;  perhaps,  also,  be- 
cause of  relai).ses  into  evil  ways.  This 
is  the  most  natural  meaning.  Taking  it 
as  the  reproach  of  the  devil,  such  as  is 
cast  upon  the  devil,  is  not  so  natural. 
And  the  snare  of  the  devil,  which 
the  devil,  like  a  fowler,  lays  for  him. 
His  l)ad  rei)utation  may  bring  him  into 
reproach,  his  moral  power  may  l)e 
weakened  ;  he  may  give  himself  up  to 
his  former  sins  and  become  as  bail  as 
his  reputation. 

In  reviewing  these  qualifications  (»;' 
the  pastor,  it  should  be  noted  that 
moral  qualities  are  essential  and  fun- 
damental.    There  must  be,  first  of  all. 


Ch.  III.] 


I.  TIMOTHY 


391 


8  Likewise  must  ^the  deacons  be  grave, 
not  doubletongued,  s  not  given  to  much 

9  wine,  not  greedy  of  til  thy  lucre  ;  ^  hold- 
ing the  mystery  of  the  faith  in  a  pure 

10  conscience.  And  'let  these  also  first 
be  proved  ;  then  let  them  use  the  office 
of   a  deacon,   being  found  blameless. 

11  i'  Even  so  mud  their  wives  be  grave,  not 


8  Deacons  in  like  manner  must  be 
grave,  not  double-tongued,  not  given 
to  much  wine,  not  greedy  of  base  gain  ; 

9  holding  the  mystery  of  the  faith  in  a 

10  pure  conscience.  And  let  these  also 
first  be  proved  ;  then  let  them  serve 
as  deacons,  being  without   reproach. 

11  Women  in  like  manner  must  be  grave, 


/  Acts  6  :  3-6. 


g  Vur.  3. 


7t  1  :  19 ;  1  Cor.  2 


k  Titus  2  :  3. 


purity  of  private  and  social  life,  then 
generosity,  capacity  for  teaching,  peace- 
fulness,  freedom  from  greed,  executive 
ability,  experience  in  Christian  work, 
and  a  good  reputation  outside  the 
church. 

8-13.  Qualifications  required 
of  a  deacon  and  deaconess. 

8.  Likewise  must.  The  construc- 
tion of  ver.  7  is  continued  in  this,  fii 
like  manner  it  is  necessary  the  dea- 
cons. The  word  deacon  means  a  serv- 
ant in  general,  one  who  serves  in  any 
capacity.  It  is  applied  especially  to 
the  second  class  of  church  officers,  here 
and  in  Phil.  1  :  1,  on  which  compare 
note.  It  is  generally  held  that  the  office 
originated  in  the  appointment  of  the 
"seven,"  whose  work  was  "to  serve 
tables"  (Acts  6  :  2,  3.  note).  The  duties 
here  implied  were  the  same. 

Grave,  of  respected  character  and 
serious  deportment.  Not  double 
tongued,  saying  one  thing  to  this, 
another  thing  to  that ;  not  contradic- 
tory in  what  they  say.  Not  given  to 
much  Aviue,  not  wine-bibbers.  Not 
even  heathen  priests  were  permitted  to 
enter  temples  under  the  influence  of 
wine  ;  and  Jewish  priests  were  forbid- 
den the  use  of  wine  or  strong  drink 
when  entering  the  tabernacle  ( Lev.  lo :  9), 
Not  greedy  of  filthy  lucre,  or,  of 
base,  sordid  gain.  Such  gain  morally 
defiles.  Lest  in  their  greed  they  use 
their  office,  or  influence,  or  funds  en- 
trusted to  them  to  further  their  own 
pecuniary,  interests  (thus  i  :  ii ;  i  Peter 
5  :  2).     Compare    the  greed  of   Judas 

(Johu  12  :  4-6). 

9.  Holding  the  mystery  of  the 
faith,  of  the  truths  and  doctrines  be- 
lieved. BTystery,  in  its  New  Testament 
sense,  is  that  divine  truth  which  was 
once  hidden,  but  is  now  revealed,  and 
would  not  have  been  known  with- 
out a  revelation,  here  applied  to  the 
whole  circle  of  gospel  truth  relating  to 
Christ  and  salvation  (Rom.  le   25,  26  :  i  Cor. 


2  7,  note).  So  also  the  gospel,  designed 
alike  for  Jew  and  Gentile,  was  a  mys- 
tery   (Eph.   3    :    3,   6  ;   coiui).   on    ver.    16).      In 

a  pure  conscience,  in  conscious  in- 
tegrity and  freedom  from  guilt  through 
faith  in  Christ.  Compare  "having 
faith  and  a  good  conscience"  (i  =  i9) 
and  "a  pure  heart  and  a  good  con- 
science (1:5-  uote).  Notlcc  the  Con- 
trast to  false  teachers  with  "  consciences 
seared  with  a  hot  iron"  (*  2).  Only 
thus  could  truth  be  held  in  purity. 

10.  And  let  these  also,  as  well  as 
the  bishops  or  pastors  (ver.  7),  first  be 
proved,  both  as  to  character  and  abil- 
ity, in  the  church  and  without;  not 
by  examination,  but  by  daily  living. 
They  are  not  to  be  new  converts  (ver.  e), 
but  tried  men.  Then  let  them  use 
the  ottice  of  a  deacon,  serve  as  dea- 
cons, being  found  blameless,  wiV//- 
out  reproacli.  Thus,  unworthy  persons 
would  be  kept  out  of  the  othce ;  and 
the  office  would  be  honored  and  prove 
a  blessing  to  the  church  and  commu- 
nity. 

11.  Even  so  must  their  wives, 
better,  Women  in  like  manner,  that  is, 
women  deaconesses.  Some  render  as 
in  the  Common  version,  tlieir  wives, 
since  the  apostle  returns  to  deacons  in 
the  next  verse.  But  in  favor  of  taking 
ivomen  here  as  deaconesses,  it  may  be 
said:  1.  That,  In  like  manner,  intro- 
duces a  new  class,  as  in  ver.  8 ;  and  is 
thrown  in  here  because  the  qualifica- 
tions are  very  much  the  same  as  those 
just  mentioned,  as  required  of  deacons. 
2.  The  form  of  expression  without  the 
article  or  pronoun  favors  this  view.  It 
is  not  the  women,  nor  their  women,  but 
simply  women,  suggestive  of  female 
deacons.  Besides,  wives  were  not  cho- 
sen by  the  church.  3.  The  phrase 
"faithful  in  all  things"  at  the  end  of 
this  verse  is  also  suggestive  of  more  than 
private  duty,  and  is  very  appi-opriate 
of  an  official  service.  4.  Deaconesses 
existed    in    some    apostolic    churches. 


392 


I.  TIMOTHY 


[Ch.  III. 


slanderers,  sober,  faithful  in  all  things. 

12  Let  the  deacons  be  the  husbands  of  one 
wile,  ruling  their  children  and  their 

13  own  houses  well.  For  'they  that  have 
used  tlie  oflice  of  a  deacon  [or,  min- 
istered] well  purchase  to  themselves  a 
good  degree,  and  great  boldness  in  the 
faith  which  is  in  Christ  Jesus. 


not  slanderers,  sober,  faithful  in  all 
things. 

12  Let  deacons  be  husbands  of  one  wife, 
presiding  well  over  their  children  and 

13  their  own  houses.  For  they  that  have 
served  well  as  deacons  gain  for  them- 
selves a  good  standing,  and  great  bold- 
ness in  the  faith  which  is  in  Christ 
Jesus. 


I  See  Matt.  25  :  21,  29 ;  Acts  6  :  8,  10. 


Phebe  was  a  deaconess  in  the  church 
of  Cenchrea  (««»»'•  i6  =  O-  5.  The  quali- 
fications of  pastors'  wives  are  not  given. 
Wliy  should  those  of  deacons  be  speci- 
Hcd?  Hut  tliere  would  be  reason  for 
speaking  of  qualifications  of  deacon- 
esses, since  they  had  important  duties 
among  the  female  members  of  the 
church.     So  most  commentaries. 

The  construction  continues  as  in  ver. 
7  and  8.  In  like  manner  it  is  neces- 
sary that  women  deacons  be  grave, 
of  serious  and  decorous  deportment, 
not  slanderers,  accusers,  calumnia- 
tors, corresponding  to  the  "double- 
tongued  "  in  the  males.  Sober,  as  in 
ver.  2,  having  sohriefy  of  miixf,  imply- 
ing, and  perhaps  including,  the  physi- 
cal sense  of  not  being  addicted  to  wine. 
Faithful  in  all  things,  opposed  to 
"  greedy  of  l)ase  gain  "  in  men.  They 
are  to  be  faithful  in  performing  duty  in 
every  relation  and  position  in  which 
they  have  been  placed.  Thus  far  their 
qualifications  correspond  with  those  of 
deacons. 

12.  The  apostle  returns  to  deacons  to 
specify  one  additional  requirement  and 
qualification.  Let  the  deacons, 
etc.,  better,  Let  deacons  be  husbands 
of  one  wife,  (s^e  uote  ou  vi-r.  2.)  The 
same  requirement  as  for  Inshops  or  ptas- 
tors.  Tliey  must  have  but  one  living 
wife.  Ruling  their  children,  etc., 
better,  PirsidiiKj  nrlJ  over  flieir  chil- 
dren and  llieir  own  household.  Both 
pastors  and  deacons  are  to  be  good, 
pure,  and  godly  men,  having  some  ex- 
ecutive ability. 

13.  For  introduces  a  reason  for  re- 
(piiring  the  above  qualifications  in  a 
•  icacon,  and  also  a  motive  fitr  earnest 
and  faithful  (•o)ni)li;\n<'e  with  these  re- 
(|uirenu'nts.  They  that  have  used 
the  office  of  a  deacon,  have  served 
ivf'lt  as  deaco)is,  purchase  to  them- 
selves, f/tt  to  themselves,  or,  gaiyi  a 
good  degree,  an  honorable  position. 


The  word  rendered  degree  means  a 
stej)  of  a  threshold  before  a  door  or  of 
a  stair.  Figuratively  it  means  a  step 
upward,  an  advanced  position  or  s/a//'^ 
ing.  The  word  rendered  good  is  ap- 
plied to  that  goodness  which  is  excel- 
lent, beautiful,  useful,  commoidable, 
and  honorable,  as  in  ver.  7  ;  James  2  :  7. 
This  phrase  has  been  differently  inter- 
preted to  mean:  1.  An  advanced  posi- 
tion in  the  church,  as  from  the  deacon's 
oftice  to  that  of  pastor.  2.  An  advanced 
position  in  religious  experience  and 
spiritual  power.  3.  A  higher  position 
at  last  in  heaven.  It  hardly  seems  pos- 
sible to  refer  this  to  the  future  life,  for 
the  clause  which  immediately  follows, 
"great  boldness  in  the  faith,"  refers  to 
this  life.  Nor  does  it  seem  necessary 
to  limit  the  meaning  to  greater  spiritual 
experience  and  power,  for  this  would 
be  generally  attended  with  an  external 
advance  in  the  estimation  of  the  church. 
Nor  does  it  seem  probable  that  prefer- 
ment to  a  higher  ofiice  is  meant.  AVhy 
did  not  the  apostle  say  so  plainly  if  that 
was  his  meaning?  Besides,  he  would 
hardly  present  ecclesiastical  preferment 
as  a  motive  to  fidelitj'.  The  most  natu- 
ral meaning  seems  to  have  reference  to 
and  growing  out  of  the  deacon's  office 
itself,  that  they  who  served  well  as 
deacons  would  get  to  theniselves  a  good 
standing,  an  honorable  position  in  the 
exercise  of  their  office.  They  would  be 
recognized  as  faithful  and  most  valu- 
al)le  ofhcers  in  the  church  and  as  Chris- 
tians of  sterling  worth.  Connected 
with  this  would  be  a  richer  Christian 
experience. 

And  great  boldness  in  the 
faith,  or,  injaith,  much  freedom  and 
courage  in  word,  in  deed,  in  the  realm 
of  faith  that  rests  in  and  upon  Christ. 
Tliey  would  attain  unto  great  infiuence 
and  usefulness  in  the  church  in  the 
discharge  of  their  Christian  duties. 

Are  there  three  orders  in  the 


Ch.  III.] 


I.  TIMOTHY 


393 


Christian  ministry?  What  saith 
the  Scripture?  The  Christian  church 
may  be  regarded  as  liaving  been  pub- 
licly aud  divinely  recognized  on  the 
day  of  Pentecost,  when  it  received  tlie 
baptism  of  the  Holy  Spirit.  The  apos- 
tles were  the  only  officials  then  con- 
nected with  the  church,  or,  rather,  they 
were  the  officials  of  the  kingdom,  the 
missionan'es  (for  this  is  the  meaning 
of  the  word  apostles)  of  Christ  the  Lord, 
the  connecting  link  between  the  spir- 
itual kingdom  and  tlie  outward  church, 
the  representatives  of  Christ  the  Head, 
who  were  to  complete  the  organization 
of  the  church.  As  inspired  men  with 
special  endowments,  as  witnesses  of 
Christ's  resurrection  and  the  organizers 
of  the  Christian  church,  they  stand 
alone.  As  such  they  could  have  no  suc- 
cessors.   With  them  the  apostolic  office 

ceased  (Acts  l  :  22,  26,  uote). 

The  first  officers,  strictly  speaking, 
of  the  local  church  at  Jerusalem  (for 
the  apostles  were  not  officially  limited 
to  one  church),  were  the  seven,  who  are 
commonly  termed  deacons.  They  were 
chosen,  at  the  suggestion  and  under  the 
direction  of  tlie  apostles,  l)y  the  church. 
Their  duties  pertained  to  temporal  af- 
fairs, especially  tlie  distribution  of 
alms.  They  may  be  regarded  as  the 
beginning,  or  at  least  the  germ,  of  the 
deaconship,  inasmuch  as  the  duties  of 
deacons,  as  laid  down  l)y  Paul  to  Timo- 
thy, accord  with  those  of  the  seven. 
Preaching  does  not  appear  to  have 
been  a  duty  of  the  office.  Indeed,  Paul 
distinguishes  the  bishop  or  pastor  from 
the  deacon  by  requiring  that  the  former 
should  "  be  apt  to  teach"  (i  Tim.  3:2), 
and  "  able  with  sound  teaching  both  to 
exhort  and  to  refute  the  gainsayers." 

It  appears,  however,  that  two  of  the 
seven,  Stephen  and  Philip,  had  either 
been  preachers  before  or  that  they  soon 
after  became  preachers.  It  must  be 
remembered  that  all  in  those  days  were 
to  some  extent  preachers  of  the  word 
( Acts  8:4),  The  seven  were  men  of  good 
report  and  full  of  the  Holy  Spirit  and 
of  wisdom.  So  that  some  or  all  of 
them  may  have  been  preachers  or  ex- 
horters  in  their  religious  assemblies. 
But  the  office  to  which  they  were  chosen 
had  nothing  to  do  with  preaching,  but 
with  "  the  serving  of  ta])les."  Indeed, 
they  were  chosen  for  this  very  purpose, 
in  order  that  the  apostles  might  give 


themselves   "to   the    ministry  of  the 

word"   (Acts  6  :3,  4). 

The  persons  next  mentioned  in  the 
Acts,  as  performing  public  religious 
duties,  are  prophets  (n  ■  27),  and  a  little 
later,  "  prophets  and  teachers"  (i3  :  1  j. 
It  is  not,  however,  implied  that  these 
were  officers  of  the  local  church.  The 
term  "prophet,"  as  also  that  of 
"teacher,"  was  descriptive  of  their 
work  and  of  spiritual  gifts  and  endow- 
ments. Thus  it  is  said  that  Judas  and 
Silas  were  "  themselves  also  prophets" 
(Acts  15  :  32).  And  Paul,  in  speaking  of 
spiritual  gifts,  says:  "God  set  some 
in. the  church,  first  apostles,  secondly 
prophets,  thirdly  teachers,"  by  which 
he  designates  the  various  grades  of 
these  gifts,  putting  "  divers  kinds  of 
tongues"  last  (1  cW.  12  :  2s).  This  cou- 
pling of  the  prophets  with  the  apostles 
indicates  them  as  representatives  of  the 
kingdom  rather  than  officers  in  the 
church.  With  the  apostles  they  labored 
under  the  divine  impulse  in  presenting 
Christ  as  the  chief  foundation  and  guid- 
ing the  churches  into  all  the  truth  (  Kph. 
2  :  20;  3:5).  Like  that  of  the  apostles, 
the  prophetic  office  would  l)e  temporary 
and  naturally  cease  with  written  reve- 
lation. On  prophet  and  teachers,  see 
Acts  11  :  27,  note,  and  13  :  1,  note;  also 
Rom.  1:11  and  1  Cor.  12  :  1,  notes. 

We  come  next  in  the  Acts  (11  :3o)  to 
the  term  elders,  or,  preshi/ters,  evidently 
designating  leading  officers  in  local 
churches.  Eight  times  the  elders  of 
the  church  at  .lerusalem  are  mentioned, 
once  the  elders  of  the  church  at  Ephe- 
sus,  and  once  (h  :  23)  the  appointing  of 
elders  in  every  church  of  Lycaonia  and 
its  vicinity.  So  also  in  the  Epistles  the 
elders  of  local  churches  are  mentioned 
four  times.  Once  Peter  calls  himself 
a  "  fellow  elder  "  (1  Peter  5  :  1),  and  John 
twice  modestly  styles  himself  "  the 
elder,"  possibly  with  reference  to  his 
advanced  age.  The  term  is  of  Jewish 
origin,  occurring  frequently  in  the  New 
Testament  in  reference  to  certain  mem- 
bers of  the  Sanhedrin,  to  certain  officers 
in  cities  who  managed  public  affiiirs, 
and  to  certain  officers  of  the  synagogue. 
It  is  used  in  a  Christian  sense  inter- 
changeably with  bishops,  or  overseers, 
a  word  of  Greek  origin,  in  Acts  20  :  17, 
28  and  in  Titus  1  :  5,  7.  Elder  had  ref- 
erence to  the  dignity  of  the  office  and 
was  more  common  in  Jewish  churches ; 


394 


I.  TIMOTHY 


[Ch.  hi. 


bishop,  or  overseer,  had  regard  more  to  I 
the  functions  and  duties  of  tiie  otiice  ' 
and  was  used  among  Gentile  churches.  I 
It    is    now    generally    agreed    among 
scholars  that  hoth  terms  designated  the 
same  ottice.     Their  qualifications   and 
duties  were   the  same.     As  exercising  ! 
an  oversight  and   feeding  the  flock  of 
(_J()d  (1  I'ciL-r  5:2)^  they  correspond  with 
pastors.     See   further  in  note  ou  Acts 
1 1  :  30. 

It  appears  from  the  passages  already 
noted  that  the  early  churches,  espe- 
cially of  cities,  had  generally  a  plu- 
rality of  elders  or  l)ishops.  This  came 
of  necessity,  arising  out  of  the  circum- 
stances of  the  times  and  the  need  of  the 
churches.  Having  no  houses  of  wor- 
ship, the  disciples  were  compelled  to 
meet  in  private  houses  and  at  diflerent 
points,  which  became  centers  of  Chris-  | 
tian  work.  At  each  important  point 
an  elder  or  bishop  would  l)e  nee(led. 
Some  one  of  these  might  l)e  endowed  j 
with  such  special  gifts  and  executive  j 
ability  as  to  be  selected  as  the  leading 
pastor,  like  James  at  Jerusalem  (Acts 
21  :  18).  Perhaps  such  was  the  position 
of  "the  angels  of  the  seven  churches" 
(Rev.  1  :  20),  But  See  below ;  also  Acts 
20  :  17,  note. 

The  next  ministerial  worker  that 
meets  us  in  the  Acts  is  the  evangelist. 
Philip,  one  of  the  seven,  living  at 
Ciesarea,  in  a.  d.  58,  is  so  styled  (Acts 
•-'I  :  «).  In  A.  D.  66  or  ()7,  Paul  exhorts 
Timothy  to  do  the  work  of  an  evangel- 
ist (2  Tim.  4  :  5).  Earlier  than  this  the 
apostle,  in  writing  to  the  Ephesians 
{i  ■■  11),  describes  the  men  whom  Christ 
had  given  to  the  churches,  among 
whom  were  evangelists.  Christ,  in 
giving  gifts  unto  men,  "gave  some  as 
apostles,  some  as  prophets,  some  as 
evangelists,  some  as  pastors  and  teach- 
ers." In  this  fullest  enumeration  of 
the  classes  of  ministers  in  the  New 
Testament,  it  is  noti'-eable  that  deacons 
are  not  named.  We  have  already  no- 
ticed apostles  and  prophets.  Pastors 
and  teachers  are  united,  as  evidently 
forming  one  class,  some  of  whom  would 
excel  in  shepherding  the  flock  and 
others  in  instructing  them.  The  evan- 
gelist appears  to  have  been  a  preacher 
of  the  gospel,  not  othcially  connected 
with  any  church  as  elder  or  pastor. 
The  origin  of  evangelists  may,  perhaps,  ^ 
Imj  traced  to  the  Seventy.    The  Twelve 


were  Christ's  constant  attendants;  the 
Seventy  were  sent  out  as  the  simple 
heralders  of  Christ.  Like  them,  evan- 
gelists were  the  announcers  of  the  glad 
tidings,  traveling  missionaries,  like 
Philip,  Timothy,  and  Titus,  often  tar- 
rying some  time  in  a  place  for  preach- 
ing the  gospel,  planting  churches,  and 
helping  those  already  gathered.  They 
thus  prepared  the  way  for  pastors. 

Oneotherterm  isfouiid,  "  Theaugel,'' 
or  "messenger  of  tlie  church,^'  which 
has  been  noted  al)Ove  (Rt-v.  2:1).  Much 
has  been  written  on  the  meaning  and 
application  of  this  phrase.  But  what- 
ever may  be  its  true  interpretation,  it 
should  l)e  noticed  that  the  letters  are  to 
the  seven  churches  (Rtv.  1  :  4.  11),  and 
what  is  addressed  to  the  angel  is  ad- 
dressed to  the  church,  and  also  intended 
for  the  individual  members  of  the 
church.  "  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  says  to  the 
churches."  The  angel  is  identified 
with  the  church,  and  the  church  is 
identified  or  personified  in  the  angel. 
It  seems  very  natural  to  take  the  angel 
to  be  the  tiiefmenger  or  representative  of 
the  local  church.  It  is  very  possible 
that  John  was  visited  in  his  exile  by  an 
occasional  messenger  of  this  or  that 
churcli,  and  that  messages  were  sent  to 
the  church  thus  represented.  As  the 
Revelation  abounds  with  Old  Testa- 
ment imagery,  so  it  may  be  in  this 
case.  The  prophet  Haggai  is  styled 
the  Lord's  meiise)iger])*^a.nng the  Lord's 
message  (1  =  is).  They  who  preach  are 
represented  by  Paul  asseyit,  the  messen- 
gers of  the  glad  tidings  of  peace  (Rom. 
10  :  15),  and  these  in  Paul's  enumeration 
would  be  pastors  and  teachers  (Kph.  4  : 
11).  Neither  in  this  nor  in  any  legiti- 
mate interpretation  of  this  phrase  is 
there  any  need  of  supposing  a  distinct 
order  of  the  Christian  ministry  higiier 
than  that  of  elder  or  pastor.  Doctor 
Lightfoot,  in  his  famous  essay  on  "  The 
Christian  Ministry,"  admits  this. 

In  this  scriptural  survey  of  the  Chris- 
tian ministry  of  the  apostolic  churches, 
we  do  not  discover  any  orders  or  ranks, 
relatively  superior  or  inferior.  No 
office  appears  between  the  deacon  and 
elder  or  bishop,  and  no  office  above 
that  of  elder  or  bishop.  This  accords 
with  the  fact  that  Paul,  in  addressing 
the  church  at  Philippi,  speaks  of  it  as 
organized   with  bishops  and  deacons, 


Ch.  III.] 


I.  TIMOTHY 


395 


and  ill  describing  the  qualifications  of 
church  officers  to  Timotliy,  he  notices 
only  the  bishop  and  deacons.  Tliis  also 
accords  with  the  teaching  of  Jesus, 
"Be  ye  not  called  rabbi;  for  one  is 
your  Teacher,  and  all  ye  are  brethren  " 
(Matt.  23  :  8).  And  to  the  aspiring  sons 
of  Zebedee,  "  Ye  know  that  the  rulers 
of  the  Gentiles  exercise  lordship  over 
them,  and  they  that  are  great  exercise 
authority  over  them.  Not  so  shall  it 
be  among  you"  (Matt.  20  :  25,  26). 

This  view  is  confirmed  by  the  custom 
of  the  post-apostolic  age.  Clement  of 
Rome,  A.  D.  93-97,  represents  the 
church  as  composed  of  members  of 
equal  rights  and  privileges  with  two 
classes  of  officers,  bishops  or  elders,  and 
deacons.  There  is  no  intimation  of  a 
third  class.  The  "  Teaching  of  the 
Twelve  Apostles"  (a.  d.  90-120)  ex- 
horts bishops  and  deacons,  and  recog- 
nizes no  third  class.  Polycarp,  who 
suffered  martyrdom  about  A.  d.  155, 
speaks  of  deacons  and  elders,  using 
the  latter  term  asequiv^alent  to  bishops, 
and  does  not  intimate  the  existence  of 
any  other  class  of  church  officers. 
Similar  also  is  tlie  testimony  of  Justin, 
who  was  martyred  about  A.  D.  165. 

But  Ignatius,  who  died  about  A.  D. 
115,  shows  a  singular  diversity  from 
others  of  his  time  in  mentioning  three 
classes,  bishops,  presbyters  or  elders, 
and  deacons.  This  he  does  in  letters 
said  to  have  been  written  on  his  way  to 
Rome  to  be  martyred.  These  have 
come  down  to  us  in  three  forms : 
(1)  The  longer  Greek,  consisting  of 
twelve  epistles,  universally  regarded  as 
fabricated  and  grossly  interpolated  in 
the  interest  of  the  hierarchy  of  the 
fourth,  fifth,  or  sixth  century.  (2)  The 
shorter  Greek,  consisting  of  seven  epis- 
tles, ably  defended  as  genuine  by  Light- 
foot  and  otliers,  yet  not  without  marks 
of  having  been  interpolated  to  a  con- 
sideral)le  extent.  (3)  A  Syriac  version 
of  three  short  epistles,  with  little  of  the 
objectionable  features  of  the  others. 
But  these  have  not  met  with  general 
acceptance  as  representing  the  original 
form.  Doctor  Lightfoot,  accepting  the 
shorter  Greek  form,  regards  Ignatius 
the  first  advocate  of  episcopacy,  and 
through  him  would  trace  its  beginning 
to  the  Apostle  John.  But  if  the  germ 
of  episcopacy  is  found  in  Ignatius, 
then  a  comparison  with  other  Apostolic 


I  Fathers  shows  a  difference  of  views,  and 
,  he  is  in  tbe  minority,  difiering  not  only 
from  them,  but  also  from  the  New  Tes- 
I  tament    writers.     He   shows  the  high- 
'  church   tendency  of  a  locality,  not  a 
;  prevalent  theory.     The  tracing  of  this 
I  tendency  to  the  Apostle  John  is  more 
an  opinion  than  a  legitimate  inference. 
i      But   it   may   be  questioned  whether 
Ignatius  really  intimates  a  tbird  order 
of  the  ministry  at  all  in  the  modern 
sense.     "  There  is  no  intimation  tbat  at 
this  time  the  word  '  bisbop  '  meant  any- 
j  tiling  more  than  overseer  or  pastor  of  a 
I  single  congregation,  and  the  chairman 
I  of  the  Board  of  Elders.     Presbyters  are 
nowhere  in   the   Epistles  exhorted   to 
obey  the  bishops"  (A.  H.  Newman, 
"Church  History,"  p.  227;  see  whole 
discussion,    pp.    222-228).     And    even 
then  the  probability  of  interpolations 
casts  a  shadow  on  these  shorter  Greek 
epistles    and    weakens    confitlence    in 
them  as  very  reliable  historical   docu- 
ments. 

Two  generations  later  Irseneus,  who 
became  a  presbyter  at  Lj'^ons,  a.  d.  177, 
shows  a  decided  advance  toward  the 
episcopate.  The  church  is  regarded  as 
an  organic  unity;  its  doctrines  have 
been  handed  down  through  a  succes- 
sion of  presbyters.  He  speaks  of  a 
bishop  as  set  over  the  elders,  not  a  dis- 
tinct order,  though  a  distinct  office. 
He  regards  the  bishop  only  as  the  first 
among  equals. 

And  so  these  sentiments  grew,  and 
the  way  was  prepared  for  Cyprian, 
martyred  A.  D.  258,  to  make  clearly 
the  distinction  between  presbyters  and 
bishops,  to  declare  the  bishop  to  be  the 
vicegerent  of  Christ,  and  to  claim  a 
priestly  character  for  the  Christian 
ministry,  and  even  to  advocate  the 
primacy  of  Peter.  A  hierarchy  arose, 
claiming  to  stand  between  God  and 
man,  offering  sacrifices  and  pronoun- 
cing forgiveness.  Thus  the  great  truth, 
taught  in  the  New  Testament,  was  ig- 
nored, that  all  believers  are  "made 
priests  unto  God "  and  constitute  "  a 
royal  priesthood  "  ;  and  also  that  Christ 
is  our  great  high  priest,  whose  priestly 
work  is  performed  in  heaven,  the  holiest 
of  all,  where  he  ever  liveth  to  make  in- 
tercession for  us. 

How  this  came  about  it  is  not  hard  to 
discover.  A  plurality  of  elders  or  pas- 
tors, being  common,  it  became  a  custom, 


596 


I.  TIMOTHY 


[Ch.  hi. 


14  These  things  write  I  ujito  thee,  hop-  |  14      These  things  I  write  to  thee,  hoping 

15  iug  to  come  unto  thee  shortly  ;  but  if  I  '  15  to  come  to  thee  shortly  ;   but  if  I  de- 


tarry  long,  that  thou  mayest  know  how 
thou  oughtest  to  behave  tiiyself  '"in 
the  house  of  (iod,  whi(;ii  is  tiie  church 
of  the  living  God,  the  pillar  and  ground 


lay,  that  thou  mayest  know  how  thou 
oughtest  to  conduct  thyself  in  the 
house  of  God,  which  is  the  church  of 
the  living  God,  the  pillar  and  ground 


m  Eph.  2  :  21,  22 ;  Heb.  3:2-6;  1  Peter  2  :  5. 


after  a  time,  to  choose  one  as  presiding 
officer.  He  was  the  pastor  and  they 
co-pastors  and  fellow- workers.  In  no 
sense  was  he  regarded  as  superior,  l)ut 
one  among  equals.  But  clerical  am- 
bition developed  itself  and  a  desire  of 
concentrating  power,  and  in  due  time  | 
the  presiding  elder  was  accorded  supe- 
rior position  and  functions,  and  the 
name  bishop,  which  before  had  cor-  , 
responded  with  elder, was  applied  solely  ' 
to  liim  to  distinguish  him  from  the  j 
elders,  fie  was  still  a  pastor  of  a  sin- 
gle church.  But  as  the  gospel  ex- 
tended into  rural  districts,  the  pastors 
of  country  churches  gave  honor  to  the  i 
city  pastor  or  bishop,  seeking  his  ad- 
vice and  working  under  his  directions; 
and  he  in  turn  exercised  more  an(l 
more  influence,  until  he  wielded  great 
power,  and  at  length  was  officially  re- 
cognized as  prcsidir)g  over  the  churches 
of  a  <listrict.  Thus  grew  in  process  of 
time  the  diocesan  bishopsof  the  present 
day ;  tlien  the  archbishop  over  the 
bishops  of  a  province,  and  the  pope  the 
supreme  pontiff' over  all. 

As  it  has  been  intimated  above, 
priestly  functions  and  character  are  en- 
tirely foreign  to  the  New  Testament 
idea  of  the  Christian  ministry.  Doctor 
Lightfoot  admits  that  no  sacerdotalism 
is  taught  in  the  New  Testaiiient  writ- 
ings. In  the  latter  part  of  the  second 
century,  and  in  the  third,  its  beginnings 
are  noted  in  Africa,  Rome,  and  An- 
tioch  of  Syria.  Then  Cyprian  became 
its  promoter  and  champion.  Its  origin 
may  l»e  partly  traced  to  Jewish  sources 
and  the  Old  Testament  priestiuxHl,  bnt 
more  to  (icntile  inthicnces.  Tlie  hea- 
then were  familiar  with  the  sai-rifiees, 
interventions  and  sacerdotal  functions 
of  their  priests;  and  when  converted, 
under  a  gospel  vitiated  with  worldly  in- 
fluences, they  brought  their  ideas  with 
them  into  Christianity  and  associated 
tlicm  with  the  Christian  ministry. 

14-10.  ThR  AI50VB  INSTRl'CTIOXS 
ENFORCKD  BY  THK  DIGNITY  .VXD 
GLORY  OF  THE  CIIIRCH. 


14.  The  apostle  pauses  here,  and 
states  why  he  had  given  the  preceding 
instructions.  These  things  write 
I  unto  thee,  the  foregoing  directions, 
beginning  with  chai>ter  two.  Hoping 
to  come  unto  thee  shortly,  with 
speed.  This, is  to  be  preferred  to  the 
reading,  more  quickly  than  I  expected, 
which  is  adopted  by  some  editors.  Cir- 
cumstances indicated  delay,  yet  he  had 
hopes  of  coming  soon. 

15.  But  if  I  tarry  long,  am  slow 
in  coming,  tliat  tliou  mayest  know 
how  thou  oughtest  to  behave 
thyself,  or,  hoic  one  ought  to  conduct 
himself.  Both  translations  are  admis- 
sible, supplying  either  ^/<o»  or  w/<^.  The 
latter  seems  preferable.  The  former 
limits  it  to  Timothy,  but  the  latter  while 
applying  to  Timothy  includes  others 
who  were  also  to  observe  the  instruc- 
ti(»ns  and  take  part  in  the  arrangements. 
Paul  was  leally  writinglbrtlie  churches 
as  well  as  for  Timothy.  The  conduct 
had  reference  to  church  life,  how  Tim- 
othy and  others  should  act  in  the  af- 
fairs, arrangements,  and  worship  of  the 
church. 

In  the  house  of  God,  using  the 
temple  as  a  figure  and  type  of  the 
church.  Thus  Jesus  Christ  is  "  a  great 
high  priest  over  the  house  of  (jod  " 
(nui).  10  21).  Peter  speaks  of  judgment 
beginning  with  "the  house  of  God" 
(1  Peter  4  :i7).  Paul  elaborates  this  fig- 
ure in  Eph.  2:20-22,  "Having  been 
built  on  the  foundation  of  the  apostles 
an<l  prophets,  Jesus  Christ  himself  be- 
ing the  chief  corner-stone  "  etc.  Com- 
pare Steplien's  defense  (  acis  7 :  47-4;),  uote). 
»  hich  is  the  cliureh  of  the  living 
(iod.  The  church  was  a  community 
of  persons  spiritually  alive,  who  be- 
longed not  to  lifeless  idols  l)ut  to  the 
living  Ciod,  who  dwelt  in  and  among 

them.        (<''"np.      Kph.      I    :   22,    23,     „ute. )       TllC 

term  church  here  refers  to  the  church 
at  Ephesus,  or  any  church  where  Tim- 
othy and  others  might  be  called  to  serv- 
ice. 
The  pillar  and  ground  of  the 


Oh.  III.] 


I.  TIMOTHY 


397 


16  of  the  truth.  And  without  controversy 
great  is  °the  mystery  of  godliness: 
°God  was  manifest  in  the  flesh,  p jus- 
tified in  the  Spirit,  iseeu  of  angels, 


16  of  the  trutli.  And  confessedly,  great 
is  the  mystery  of  godliness  ;  who  was 
manifested  in' the  flesh,  justified  in  the 
Spirit,  appeared  to  angels,  preached 


n  Matt.  13  :  U.  o  Isa.  9:6;  see  refs.  John  1 

p  Matt.  3  :  16 ;  John  1  :  32,  33  ;  15  :  26 ;  1  John  5:6.       q  Matt.  4  : 


1,  2,  \i:  Rom.  8  :  3;  1  John  1  :  2. 
II  :  28  :  2  ;  Luke  2  :  9-14 ,  Acts  1  :  10,  11. 


truth.  The  apostle  is  so  filled  with 
the  idea  of  the  church  and  its  ditferent 
points  of  view,  that  he  quickly  changes 
the  figure  from  temple  to  trnt/i,  espe- 
cially as  related  to  godliness  (ver.  i6). 
And  then  he  introduces  two  additional 
figures.  The  church  is  ix  pillar,  a  sup- 
port, bearing  up  the  truth  for  the  in- 
formation and  faith  of  men.  It  is  also 
the  ground,  foundation  or  base  of  the 
truth.  It  is  God's  appointed  in.stitu- 
tion,  so  embodying  and  manifesting 
the  truth,  that  truth  is  grounded  in  it 
and  upon  it,  and  is  upborne  by  and 
through  it.  It  is  not  the  author,  but 
the  receiver  of  truth,  and  its  office 
sJiould  be  to  keep  and  publish  God's 
truth.  If  then  the  church  is  the  pre- 
server and  upholder  of  the  truth,  how 
important  that  all,  especially  the  offi- 
cers, conduct  themselves  rightly  both 
as  to  practice  and  doctrine.  .Just  .so 
far  as  a  church  fails  in  this,  it  is  defec- 
tive as  God's  institution. 

16.  With  the  mention  of"  the  truth  " 
the  apostle's  mind  is  filled  witli  the  view 
of  the  incarnated  Christ,  the  emliodi- 
ment  of  truth,  and  he  exclaims:  And 
without  controversy,  acknoirledfjed 
by  common  consent,  great  is  the 
mystery  (ver.  9),  as  revealed  in  Christ, 
of  godliness,  pertaining  to  true 
piety  toward  God,  now  prochiimed  and 
made  avaihible  in  the  gospel,  and  de- 
scribed in  the  following  words.  (Comp. 

1  Cor.  2  :  7,  note.) 

God.  Some  manuscripts  have 
Which,  but  the  greatest  weight  of  evi- 
dence is  for  Who.  In  this  the  best 
critical  authorities  now  agree.  The 
following  words  look  like  a  quotation 
from  some  primitive  hymn  or  from  a 
summary  of  Christian  revelation  made 
by  the  apostle.  They  consist  of  six 
Avell-balanced  clauses,  which  may  be 
arranged  either  into  two  triplet  lines  or 
into  three  couplet  lines.  In  the  trip- 
lets each  group  begins  with  earth  and 
ends  with  heaven.  In  the  couplets,  the 
first  contrasts  fle.sh  and  spirit;  the  sec- 
ond, angels  and  men ;  the  third,  earth 


!  and  heaven.  Westcott  and  Hort,  in 
their  critical  Greek  Testament,  thus 
arrange  the  lines : 

Who  was  manifested  in  the  flesh, 
AVas  justified  in  the  spirit. 
Was  revealed  to  angels, 
AVas  preached  among  Gentiles, 
Was  believed  on  in  the  world. 

Was  taken  up  in  glory. 

Who,    referring    to    Christ    as    em- 

i  bodied   and   revealed  in   the  mystery. 

I  Manifest    in    the     flesh.      "The 

I  Word   l)ecame  flesh  and  dwelt  among 

I  us"   (John    1  :  14  :    comp.    Phil.    2  :  6,  7  ;    1    John 

I  1  :  2).  The  pre-existence  and  divinity 
of  Christ  are  presupposed.  Was  jus- 
tified, shown  and  proved  to  be  right- 
eous in  the  Spirit,  or,  his  spirit.  His 
character  as  the  Righteous  One  was 
vindicated.  The  Holy  Spirit  seems  not 
to  be  meant,  for  spirit  appears  to  be  in 
contrast  to  flesh.  As  his  flesh  was  the 
sphere  of  his  manifestation,  so  his  spirit 
was  the  sphere  of  his  justification. 
(Comp.  1  Peter 3:  18.)  Though  manifested 
in  the  weak  and  suffering  flesh  of  our 
humanity,  he  was  shown  to  be  righteous 
in  his  highest  human  nature,  before 
God,  to  men,  and  to  his  own  conscience. 
In  conscious  sinlessness  he  could  chal- 
lenge the  .Jews,  "  Which  of  you  con- 
victs me  of  sin?"  (John  8:46.)  The 
centurion  and  others  around  the  cross 
said,  "Truly  this  was  God's  Son" 
(Matt.  27  :  54),  "Indeed,  this  man  was 
righteous  "  (i^uke  23 :  47).  And  Peter  tes- 
tifies, "  Who  did  no  sin,  nor  was  guile 
found  in  his  mouth  "  (1  Peter  2  :  22),  and 
to  the  Jews,  "  Ye  denied  the  Holy  and 
Righteous  One  "  (Acts  3  :  14).  Read  our 
Lord's  Prayer  in  the  seventeenth  chap- 
ter of  John. 

Seen  of  angels.  The  verb  is 
active  in  sense  though  passive  in  form, 
appeared,  or,  revealed  to  angels.     (Comp. 

this  use  of  the   verh   in    Acts  7  :  2,  30  ;    16  :  9,  etc. ) 

In  his  incarnation,  in  every  step  of  his 
humiliation,  he  revealed  himself  as  the 
Son  of  God  to  angels,  who  celebrated 
his  birth  with  song  (r.uke  2  : 9-14),  minis- 
tered to  him  in  his  temptation  (Matt 


398 


I.  TIMOTHY 


[Ch.  III. 


'preached  unto  the  Gentiles, » believed 
on  in  the  world,  » received  up  into 
glory. 


among  Gentiles,  believed   on   in  the 
world,  taken  up  in  glory. 


Acts  13  :  46-48  ,  Gal.  2     8;  Kph.  3  :  5.  6,  8. 


«  Acts  14  :  27  ;  Col.  1 


(  Mark  16  :  19. 


4  :  11)  and  in  the  agony  of  Gethsemane 
(Luke  22 ;  4:i),  rolled  uway  the  stone  and 
announced  his  resurrection  (Matt.  28  2-5), 
and  were  present  at  his  ascension  (Acts 
1  :  10).  More  than  twelve  legions  of 
angels  were  at  his  coniniand  ( >':i"-  -'6  :  53). 
Compare  "Which  things  angels  de- 
si  ivd    to   look   into  "   (1  Peter  1  :  12  aud  John 

'  :  oi).  He  who  was  revealed  unto  the 
highest  intelligences  was  preached 
unto,  among,  the    Gentiles.     The 

wise  men  beheld  and  announced  him 
(Matt  2  :  2-11).  Hc  him.'ielf  preached  to 
the  Samaritan  woman  and  the  Samari- 
tans (John  4  :  26,  42).  He  brought  sal- 
vation to  the  Syro-phoenician  woman 
(Matt.  15 :  28),  and  to  the  Roman  centu- 
rion (i^uke  7  :  2,  10).  And  his  last  com- 
mand was  to  "disciple  all  nations" 
and  "preach  the  gospel  to  every  crea- 
ture." This  universality  of  the  gospel 
proclamation  Paul  regarded  as  one  of 
the  great  mysteries  of  the  new  dispen- 
sation (Kph.  3^  :  2,  uote). 

Though  rcjeeted  by  the  Jew,  despised 
and  crucifinl,  and  though  the  preach- | 
ing  of  Christ  crucified  was  a  stumbling-  ' 
block  to  Jews  and  foolishness  to  Gen- 
tiles, yet  he  was  believed  on  in  the 
world.  He  had  faithful  followers 
before  his  deatii,and  the  Twelve  and 
the  five  hundred  saw  him  and  be- 
lieved after  his  resurrection.  They  ac- 
cepted him  as  the  incarnate  Son  of 
God.  And  they  were  but  the  begin- 
ning of  the  innumerable  multitude  who 
were  to  l)elieve  on  him  among  all  na- 
tions.      (Comp.  .lohii  17  :  21.)       And,  CrOWU- 

ing  all,  he  was  received,  taken,  up 
into  glory,  when  in  his  ascension, 
"  he  was  taken  up,  and  a  cloud  received 
him  out  of  their  sight"  (Acts  i  :9). 
Literally,  Taken  up  in  glory,  including 
Ituth  i<lcas,  f)f  being  taken  up  into  glory 
and   of  abiding  in  glorv,  at  the  right 

liand  of  God  (-loh..  17  :  .5  ;  Vhil.  2  :  9-11  ;  Eph. 
1   :  20-23  :    Rev.  5  :  6-11 ). 

In  view  of  all  these  great  revelations 
concerning  the  inearnate  Christ,  tlie 
God-man,  which  are  to  be  taught  and 
upheld  by  the  church,  how  ouglit  one 
to  conduct  him.self  in  arranging  its 
affairs,  doing  its  work,  and  helping  to 
accomplish  its  mission  ?    ( ver.  15. ) 


Practical  Remarks. 

1.  The  work  of  the  ministrj'^  and  the 
office  of  the  pastor  are  so  important  that 
they  should  be  carefully  guarded  against 
those  who  have  not  the  scriptural  quali- 
fications for  them  (ver.  1  ;  5  :  22). 

2.  A  good  moral  and  religious  character 
and  an  ayjiness  to  teach  are  indispensa- 
ble qualification.^  in  a  preacher  of  the  gos- 
pel (ver.  2;   Titus  1  ;  9). 

3.  A  pastor  should  aLso  be  one  held  in 
reputation  generally,  within  and  without 
the  church,  not  proud  and  self-conceited, 
but  a  peacemaker,  doing  his  work  and 
exercising  Ii  is  office  in  patience  and  godly 
humility  (ver.  3-6  ;  Titus  1  :  7-9). 

4.  The  pastor  has  the  authority  of  the 
truth,  is  an  ambas.sador  of  Ciirist,  and 
holds  an  important  position  as  presiding 
officer  in  the  government  of  the  church 
(ver.  5 :   Titus  1  :  9-11 :  Heb.  13  :  7,  17,  24). 

5.  It  is  preferable  that  both  pastors  and 
deacons  be  married  men,  and  if  married, 
that  they  should  exercise  good  family 
government,  bringing  up  their  children 
in  the  nurture  and  admonition  of  the 
Lord  (ver.  4,  12;  Eph.  6:4). 

6.  Both  pastors  aud  deacons  should  be 
men  of  good  executive  ability  (ver.  4,  5, 
12.  13). 

7.  Both  pastors  and  deacons  should  be 
men  of  some  experience  in  the  Christian 
life  (ver.  6.  10). 

8.  Both  pastors  and  deacons  should  be 
tactful,  practical  men,  and  of  good  re- 
pute (ver.  2,  7,  10;  Acts  6  :  3). 

9.  Deacons  should  be  men  of  integrity 
and  godliness  and  of  good  business  capac- 
ity (ver.  8-10;  Acts  6  :  3). 

10.  Deacons  should  be  con.scientious 
men,  holding  fast  to  the  great  truths  of 
the  gospel  (ver.  9.  13). 

11.  Deacons  should  be  straightforward, 
but  peaceable  men,  who  know  how  to 
rule  their  temper,  tongue,  and  ambitions 
in  the  fear  of  God  (ver.  10,  12.  13). 

12.  A  deaconess  should  be  a  woman  of 
exemplary  piety,  discreet  in  word  and 
deed,  faithful  and  attentive  to  even  the 


Ch.  IV.J 


I.  TIMOTHY 


399 


Prediction  of  apostasy  in  after  days. 

4  NOW  the  Spirit  "  speaketh  expressly, 
that  in  tlie  latter  times  some  shall  de- 
part from  the  faith,  giving  heed  ^to  se- 
ducing spirits,  ^  and  doctrines  of  dev- 

2  ils  ;  y  speaking  lies  in  hypocrisy  ;  ^  hav- 
ing their  conscience  seared  with  a  hot 


4  BUT  the  Spirit  says  expressly,  that  in 
aftertimes  some  will  fall  away  from 
the  faith,  giving  heed    to   deceiving 

2  spirits,  and  teachings  of  demons ;  of 
those  who  speak  lies  in  hypocrisy, 
having  their  own  conscience  seared 


x(,  John  16  :  13  ;  2  Peter  3 
X  Rev.  9  :  20  ;  li 


3  ;  1  John  2  :  18 ;  Jude  18.  v  2  Cor.  11  :  13-15  ;  2  Tim.  3  :  13  ;  2  Peter  2  ;  1. 

i  :  U.  2/1  Kings  13  :  18 ;  Matt.  7  :  15.  z  Eph.  4  :  19. 


smallest  affairs  (ver.  11 ;  Acts  9  :  36,  39, 
41). 

13.  Good  deacons  are  useful  and  very 
necessary  to  the  prosperity  of  churches. 
It  is  therefore  of  first  importance  both  to 
themselves  and  to  the  churches  that  they 
use  their  office  well  (ver.  13  ;  Acts  6:7). 

14.  The  directions  regarding  church  of- 
ficers were  intended  first  for  Timothy,  and 
through  him  to  Christians  and  churches 
wherever  this  Epistle  might  come  (ver. 
14;  4:11,  16;  6:  20). 

15.  Churches  are  guardians  of  the  truth, 
founded  on  Christ  who  is  tiie  truth,  yet 
the  supporters,  the  maintainers,  and  the 
heralders  of  the  truth  (ver.  15 ;  1  Thess. 
1  :  7,  8). 

16.  The  incarnation  ;  the  spotless  life  of 
Jesus ;  the  interest  of  angels  in  redemp- 
tion ;  the  effect  of  the  gospel  on  the 
heathen,  breaking  down  every  barrier 
and  the  placing  of  all  men  on  a  level ; 
the  power  of  the  gospel  in  overcoming  the 
unbelief  of  men  ;  and  the  re-ascension  of 
the  Son  of  God  to  heaven,  are  a  series  of 
most  wonderful  truths  of  revelation,  and 
are  found  in  no  other  system  of  religion. 
They  mark  Christianity  as  divine  (ver. 
16;  John  1  :18;  Heb.  1  :  1). 

CHAPTEK  IV. 

In  contrast  to  the  truths  and  revela- 
tions of  the  last  chapter,  the  apostle 
in  this  turns  to  the  predicted  departures 
from  the  faith  in  the  latter  days  (ver. 
1-5) ;  ■  he  exhorts  Timothy  to  "  guard 
against  these  things,  to  avoid  useless 
discussions  and  strive  after  godliness^ 
(ver.  6-10),  and  to  discharge  faithfully 
the  duties  of  the  ministry  (ver.  11-16). 

1-5.  Predictions  of  false 
teachers  and  of  departl'res 
from  the  faith  in  afterti^res. 
There  is  a  similarity  here  to  the  second 
chapter  of  Second  Thessalonians. 


1.  Now,  rather,  But,  notwithstand- 
ing the  great  mystery  of  godliness,  the 
Holy  Spirit  speaketh  expressly, 
in  express  words,  that  in  the  latter 
times,  in  coming,  or,  after  times, 
some  shall  depart,  fail  away,  from 
the  faith.  Paul  in  2Thess.  2  :  3,  had 
foretold  "a  falling  away,"  and  Jesus 
in  Matt.  24  :  11,  "That  many  false 
prophets  will  arise,  and  will  lead  many 

I  astray."       (Comp.    2  Peter  3  :  3;    1  John  2  :  18  ; 

'  Jude  18. )  The  apostasy  was  yet  to  come, 
I  but  error  was  already  beginning  to 
arise  among  professed  believers.  How 
they  would  fall  away:  By  giving 
heed  to  seducing,  misleading, 
spirits,  leading  into  error  ;  deceiving, 
in  contrast  to  the  Holy  Spirit  guiding 
into  the  truth.  Giving  heed  also  to 
doctrines  of  devils,  better,  teach- 
ings of  demons,  emanating  from   and 

taught  by  demons.       (see  Matt.  4  :  24,  uote.) 

Compare  the  "grievous  wolves,"  and 
the  men  "speaking  perverse  things," 
in  Acts  20  :  29,  30. 

2.  The  character  of  these  false  teach- 
ers. Speaking  lies  in  hypocrisy, 
in  the  atmosphere,  as  it  were,  o^  hypoc- 
risy, neither  sincere  nor  truth-loving, 
speaking  falsehood.  Pretenders  and  de- 
ceivers. Such  as  are  styled  "  false 
teachers"  in  2  Peter  2  :  1,  and  "false 
prophets"  in  1  John  4  :  1.  (comp.  1  :  h, 
T;  Titus  1  :  10.)  Having  their  oivn 
conscience  seared,  cauterized,  or, 
branded,  as  with  a  hot  iron.  The 
figure  is  derived  from  the  ancient  prac- 
tice of  l)randing  the  foreheads  of  crimi- 
nals, so  that  always  and  everywhere 
they  would  hear  the  brand  marks  of 
their  crime.  It  is  here  descriptive  of 
the  hardened  and  degraded  condition 
of  their  inner  nature,  manifest  to  oth- 
ers, and  to  them.selves  also,  when  they 
contrast  their  present  with  their  formeV 
days,  and  remember  the  sins  they  have 
committed  against  their  better  knowl- 

!  edge  and  conscience.    This  is  a  terrible 


400 


I.  TIMOTHY 


[Ch.  IV. 


3  iron  ;  « forbidding  to  marry,  ^and  com- 
mdiidiiKj  to  abstain  from  meats,  which 
God  halh  rrcatod  -^^  to  be  received  <»  with 
thanksgiving  of  tliem   vvliich  believe 

4  and  know  the  truth.  For  « every  crea- 
ture of  God  ix  good,  and  notliing  to  be 
refused,  if  it  l)e  received  with  thauks- 

6  giving :  for  'it  is  sanctified  by  the  word 
of  God  and  prayer. 


3  with  a  hot  iron  ;  forbidding  to  marry, 
commanding  to  abstain  from  foods, 
which  God  created  for  those  who  be- 
lieve and   know  the  truth  to  receive 

4  with  thanksgiving,  liecause  every 
creature  of  God  is  good,  and  nothing 
to  be  refused,   if  it  is  received   with 

5  thanksgiving ;  for  it  is  sanctified 
through  the  word  of  God  and  prayer. 


a  Dan.  11  :  37  ;  see  refs.  1  Cor.  7  :  28,  36.  38.              6  Rom.  U  :  17  ;  1  Cor.  8:8,  Col.  2  :  20-23. 

c  Gen.  1  :  29 ;  9  :  3 ;  see  Eccl.  .=>  :  18.               d  Matt.  U  :  19 ;  Rom.  14  :  6. 

e  Gen.  1  :  31 ;  Acts  11  :  7-9 ;  Rom.  U  :  14,  20.               / 1  Sara.  9:13;  Luke  4  :  4. 

description  of  many  teachers  of  error, 
wliose  conscience  and  moral  nature 
liave  been  so  scared  and  branded  by 
sin  as  to  become  quite  insensil)le  to  the 
hcinousncss  of  their  crime,  and  at  the 
same  time  sluimeless  of  the  hypocrisy 
of  their  teaching.  Many  interpreters 
would  limit  the  expression  to  the  idea 
of  being  ever  conscious  of  their  guilt, 
like  branded  criminals.  But  I  see  no 
valid  reason  against  including  their 
liardened  and  degraded  moral  condition 
and  its  manifest  evidence  to  others, 
and  especially  to  those  of  moral  and 
spiritual  discernment. 

3.  Marked  features  of  their  erro- 
neous doctrines.  Forbidding  to 
marry,  regarding  celibacy  more  holy 
and  meritorious  than  the  married  state. 
So  regarded  by  the  Essenes  and  tlie 
Tiierapeutie,  two  ascetic  Jewish  sects, 
and  later  among  the  Gnostics.  Such 
views  were  present  among  the  Colos- 
sians  (coi.  2  :  21,  i-to. ).  They  afterward 
appeared  in  monasticism  and  in  the 
Hoinish  church.  This  verse  shows  that 
they  mistake  Paul's  meaning  elsewhere 
who  suppose  that  lie  depreciated  mar- 
riage.     (See    1    Cor.    7    :   40,    note.)      COITI' 

manding  to  abstain  from  meats, 

r-Athi'r,  from  foods,  certain  kinds  at  cer- 
tain seasons.  (Comp.  coi.  2  :  ik.  )  Later 
al)stinence  from  animal  food  was 
distiiH'tively  enjoined  in  some  of  the 
Gnostic  systems.  But  Christianity 
abolished  the  Jewish  distinction  be- 
tween    meats     (Acts  lO  :  15  ;    Rom.  14  :  U,  20; 

1  Cor.  8  :  4-6).  It  is  interesting  to  notice 
that  Paul's  view  of  foods  was  the  same 
in  all  periods  of  his  ministry. 

\\  liich  Hod  hath  created  to 
be  rec<'ived,  or,  parfokni,  with 
thanksi;ivin^  of  them,  better,  for 
thnsr.  irliii  lielieve  and  know  the 
trnth.  Tii.-y  were  created  lirst  for 
man  in  his  unfallen  state,  and  are  in- 


tended especially  for  God's  children  in 
their  fallen  condition,  who,  in  faith  and 
knowledge  of  the  truth,  can  only  re- 
ceive them  in  the  fullness  of  their 
blessing.  God's  children  are  the  heirs 
of  the  world.  So  far  from  abstaining 
from  foods.  Christians  are  the  ones 
al)ove  all  others  to  receive  them,  and 
this  is  to  be  done,  not  with  a  spirit  of 
depreciation,  but  of  thankfulness. 

4,  Reason  for  the  preceding  state- 
ment. For  every  creature,  created 
thing,  of  God  is  good,  useful,  well 
adapted  to  its  ends.  At  creation  God 
pronounced  everything  he  had  created 
good  (Gen.  1  :  31),   in  its  pUicc  and  pur- 

j  pose.  Here  the  reference  is,  of  course, 
[  to  the  creatures  of  God  designed  for 
nourishment.  It  does  not  include  all 
the  manufacture,  nor  the  perversions, 
of  men.  And  nothing  to  be  re- 
fused, or,  rejected,  as  unclean.  p]very 
food  is  pure  or  clean  in  itself  and 
in  its  use  is  clean,  if  it  be  received 
with  thanksgiving  (Rom.  u:6).  Only 
with  thankfulness  can  it  be  properly 
received  and  its  true  end  attained. 
Otherwise  it  will  fail  of  its  full  purpose, 
and  even  may  prove  a  curse. 

5.  Explaining  the  preceding  clause. 
For  it  is  sanctified,  lialloired,  made 
clean,  i)ure,  and  fit  for  godly  use,  by, 
or,  thronah,  the  word  of  (iod.  Com- 
pare John  17  :  17,  "Sanctify  them  in 
the  truth  ;  thy  word  is  truth."  God's 
word,  as  it  dwells  in  us,  and  as  it  is 
used  by  us,  has  a  sanctifying  influence. 
Here  God's  irord  and  prayer  are 
closely  jr)ined  together,  and  has  refer- 
ence to  the  thanksgiving  with  which 
food  is  to  be  received.  Notice  that 
thanksgiving  is  mentioned  twice  above. 
The  word  of  God,  as  the  truth  is  in  us 
and  in  the  prayer.  Words  from  the  Old 
Testament  were  commonly  embodied  in 
prayers  before  meals.     (Comp.  coi.  3  :  15, 


Ch.  IV.] 


I.  TIMOTHY 


401 


Exhortations  to  ministerial  faithfulness 
and  diligence. 

6  IF  thou  put  the  brethren  in  remem- 
brance of  these  things,  thoushalt  be  sa 
good  minister  of  Jesus  Christ,  ^  nour- 
ished up  in  the  words  of  faith  and  of 
good  doctrine,  whereunto  thou  hast  at- 

7  tained.  But  » refuse  profane  and  old 
wives'   fables,  and    ^  exercise    thyself 

8  rather  unto  godliness.     For  i  bodily  ex- 


6  If  thou  put  the  brethren  in  mind  of 
these  things,  thou  wilt  be  a  good  minis- 
ter of  Christ  Jesus,  nurtured  in  the 
words  of  the  faith  and  of  the  good 
teaching,  which  thou  hast  strictly  fol- 

7  lowed.  But  the  profane  and  old  \vives' 
fables  refuse,  and  exercise  thyself  unto 

8  godliness.  For  bodily  exercise  is  profit- 


g  2  Tim.  2  :  15. 


16 ;  2  Ti 
I  1  SaD 


.  3  :  14-17.  i  See  refs.  1 

15  :  22  ;  Col.  2  :  21-23. 


k  2  Peter  1  :  5-8. 


16.)  The  word  rendered  prayer  is  the 
one  rendered  intercessions  in  2  :  1,  a 
confiding,  personal  petition,  such  as  is 
used  in  asking  a  blessing  at  meals. 
The  invocation  before  taking  food  is 
sanctioned  by  our  Lord's  example,  and 
by  the  custom  of  early  Christians  (Mark 

8:6;  14  :  22  ;  Acts  27  :  35  ;  1  Cor.  10  :  30  ;  Rom. 
14  :  6). 

Many,  however,  regard  ' '  the  word  of 
God  "  as  that  by  which  he  gave  man 
vegetable  food  at  creation  (Geu.  1:29) 
and  animal  food  after  the  flood  (Gen. 

9  :  3). 

What  Paul  says  in  this  passage  re- 
lates to  the  normal  social  and  religious 
conditions  of  Christian  life.  It  is  in 
perfect  harmony  with  occasional  fasting 

for  special  ends  (Matt,  a  :  I6.  17  ;   9  :  15,  uote  : 

Acts  13 : 3,  uote),  and  also  with  occasional 
abstinence  from  marriage  for  special 
personal  and  exceptional  reasons,     (see 

Matt.     19  :    12.    note  :    1    Cor.    7    :    25,    26,    note,    40, 

note.)  Paul  neither  forbids  marriage 
nor  commands  celibacy.  He  rather  en- 
courages marriage  (o  :  i^),  and  regards  it 
as  a  symbol  of  tlie  high  and  holy  fel- 
lowship that  exists  between  Christ  and 
his  church  (Eph.  5  :  22,  23). 

6-10.  Timothy  is  to  avoid  use- 
less DISCUSSIONS  AND  STRIVE  AFTER 
PRACTICAL  GODLINESS. 

6.  How  Timothy  would  prove  him- 
self a  good  minister  of  .Jesus  Christ. 
If  thou  put  the  brethren  in  re- 
membrance of,  or,  suggesting  to  the 
brethren,  these  things,  in  regard  to 
apostasies,  heretical  teachers,  and  doc- 
trines (ver.  1-5),  thou  shalt  bc  a  good 
minister,  a  competent  servant,  or, 
minister,  of  Christ  Jesus,  such  a  minis- 
ter as  one  ought  to  be.  Nourished 
up  in  and  by  the  words  of  faith, 
belonging  to  and  expressed  by  faith, 
and  of  good  doctrine,  or,  teaching, 


Avhereunto   thou    hast    attained 

(a  single  word),  rather,  which  thou  hast 
faithfully  followed.  By  setting  forth 
these  things  to  the  brethren  and  putting 

j  them  on  their  guard  against  heretical 
teachers  and  teaching,  Timothy  would 
be  in  a  continual  state  of  nourishment 

I  and  growth  in  the  very  beliefs  and 
teachings  which  he  had  always  closely 
followed.  The  good  teaching  is  "the 
healthful  teaching  "  of  1  :  lu  and  op- 
posed to  the  erroneous  teachings  in  ver. 
1-3.  Timothy  had  been  religiously  in- 
structed from  childhood  (2  Tim.  1  :  5; 
3  :  15),  and  had  been  under  the  training 
of  Paul  himself  (^  Tim.  3  :  10). 

7,  But,  in  contrast  to  "the  good 
teaching"  which  was  a  part  of  the 
very  life  and  practice  of  Timothy,  re- 
fuse, avoid,  have  nothing  to  do  with, 
the  profane,  vulgar  and  impure,  and 
old  wives'  fables ;  literally,  old- 
womanish,  or,  silly  fictions  (see  1:4), 
the  senseless  stories  and  absurd  myths 
of  second- childhood.  Heathen  myth- 
ology and  Jewish  tradition  abounded 
Avith  these  legends,  derogatoiy  to  God 
and  religion,  degrading  and  silly  in 
themselves.  The  tendency  seems  to 
have  been  to  introduce  these  into  Chris- 
tian teaching,  recommending  asceticism 
in  life  and  practice,  as  brought  to  view 
in  ver.  3  and  1  :  4.  And,  instead  of 
attending  to  these  myths  and  specula- 
tions and  practising  austerity,  exer- 
cise thyself,  like  an  athlete,  unto 
godliness.    Train  thyself  vigorously 

j  and  earnestly  in  personal  holiness  and 
practical  piety. 

i  8.  The  apostle  enforces  this  exhorta- 
tion by  what  has  become  a  Christian 
axiom,  and  perhaps  was  even  then  a 
proverbial  saying.  For  bodily  exer- 
cise, or,  bodily  training — borrowing 
the  figure  from  the  gymnastic  exercises 

A 


402 


I.  TIMOTHY 


[Ch.  IV. 


ercise  profiteth  little;  "nbut  godliness 
is  profitable  unto  all  things,  "having 
promise  of  the  life  that  now  is,  and 

9  of  that  which  is  to  come.  "This  is  a 
faithful  saying  and  worthy  of  all  ac- 

10  ceptatiou.  For  therefore  p  we  both 
labour  and  suffer  reproach,  because 
we  <i  trust  in  the  living  God,  ^  who  is  the 
Saviour  of  all  men,  specially  of  those 
that  believe. 


able  for  a  little ;  but  godliness  is  profit- 
able for  all  things,  having  promise  of 
the  life  that  now  is,  and  of  that  which 
9  is  to  come.  Faitliful  is  the  saying,  and 
10  worthy  of  all  acceptance.  For  to  this 
end  we  labor  and  strive,  because  we 
have  hoped  in  the  living  God,  who  is 
Savior  of  all  men,  especially  of  believ- 
ers. 


5:6;  Titus  3  ;  8.  n  Deut.  28  :  1-14;  Ps.  37  :  3-5;  84  :  11 ;  Matt.  6  :  33.  o  1  :  15. 

p  1  Cor.  4  :  9-13  ;  Heb.  11  :  24-26.  3  6:17.  r  John  1  :  29 ;  2  Cor.  5  :  15. 


of  the  athlete  preparing  for  the  con- 
test in  the  public  games.  This  cannot 
refer  to  the  degrading  bodily  mortifica- 
tions of  asceticism,  for  these  were  not  at 
all  profitable.  It  might  refer  to  certain 
athletic  restrictions,  such  as  the  apo.stle 
exercised,  in  bufl'eting  his  body  and 
keeping  it  in  subjection  (icor.  9:27). 
But  it  seems  rather  to  refer  to  bodily 
exerci.se  in  general,  which  may  include 
sucli  bodily  restrictions  and  training  as 
may  be  proper  for  religious  purposes 
and  for  temperate  habits  in  all  tilings. 
Profiteth  little,  rather,  is  profitable, 
toward,  or,  to  a  little  extent,  or,  for  a 
little  time,  as  the  phrase  means  in  James 
4  :  14.  Plere  the  plirase  appears  to  be 
used  generally.  In  opposition  to  "all 
things,"  in  the  next  chiuse,  it  has  an 
idea  of  extent.  But  in  a  remoter  opi)o- 
sition  to  "  the  life  that  now  is,"  etc.,  it 
includes  also  an  idea  of  time.  Bodily 
exercise  is  profitable  for  a  small  extent 
and  time,  reaching  only  to  the  things 
of  this  present  brief  life,  but  godli- 
ness is  profitable  unto,  for,  all 
things  pertaining  to  man's  being,  to 
his  body  and  soul,  both  for  time  and 
eternity.  The  reason  and  confirmation 
of  the  preceding  statement.  Having 
promise  of  the  life  that  now  is, 
this  i^rcsent  earthly  life,  and  of  that 
which  is  to  come,  the  life  tiiat  im- 
mediately follows  this  earthly  exist- 
ence. Keligion  secures  to  man  his 
highest  well-being,  both  for  time  and 
eternity.  It  brings  him  into  right  rela- 
tions with  God  and  prepares  liim  to 
enjoy  in  the  bighest  and  truest  sense  all 
earthly  and  heavenly  good.  The  prom- 
ises to  Christians  extend  to  both  lives. 
Thus  our  Saviour  .said  :  "Seek  first  liis 
kingdom,  and  his  righteousness;  and 
allthe.se  shall  be  added  to  you"  (Matt, 
r,  M);  "He  shall  receive  a  hundred- 
fnld  now  in  this  time  .  .  .  and  in  the 


,  world  to  come  eternal  life  "  (Mark  10 :  so). 
;  And  Paul :  "  For  all  things  are  yours ; 
I  whether  Paul,  or  Apollos,  or  Ceplias, 
I  or  the  world,  or  life,  or  death,  or  things 

present,  or  things  to  come;  all  are 
!  yours;  and  ve  are  Christ's;  and  Christ 

is  God's"  fi  Cor.  3  :  20-23).  Thus  the 
i  benefits  of  godliness  extend  to  all  the 
I  relations  and  conditions  of  our  present 

and  future  lives. 

9.  This  is  a  faithful,  trustu'orthy, 
saying,  the  one  just  uttered  in  ver.  8, 
and  worthy  of  all  acceptation, 
worthy  to  be  accepted  by  every  one 
without  reserve  or  modification.     (Sce 

uote  ou  1  :  15. ) 

10.  For  therefore,  rather,  For  to 
this  end,  having  in  view  the  fact  that 
"godliness  is  profitable  for  all  things, 

j  having  promise  of  this  and  the  future 
!  life,"  and  that  we  may  realize  this  fact 
and  the  fulfillment  of  the  promi.se  in 
our  present  and  future  experience,  Ave 
both  labour,  toil,  and   suffer  re- 
proach.   A  preferable  and  more  ex- 
,  pressive  reading  is,  we  toil  and  agonize, 
'  or,  struggle,  for  the  prize,  in  attaining 
the    full    realization   of  the    promi.se. 
This  pertains  to  the  exercise  unto  god- 
liness. 

Because  we  trust,  rather,  Because 
ire  hare  placed  our  hope,  and  continue 
to  place  it,  }(po)i  the  living  God  as 
its   foundation,   instead  of  the  lifeless 
images  and  the  fiilse  gods  of  the  Gen- 
tiles.   AVho  is  the  Saviour  of  all 
men,  in  a  general  sense,  in  that  he  has 
provided  a  salvation  sufficient  for  all 
I  and  offered  to  all,  and  "  who  wishes  all 
I  men  to  be  saved  and  come  to  the  knowl- 
edge of  the  truth  "(2:4.  note),     God  is 
also  their  preserver  and  the  giver  of  all 
i  their  blessings,  temporal  and  spiritual 

I   (Acts  17  :  25-28;    John  1:9).      Specially  of 

I  those  that  believe,  iu  a  special  and 
!  higher  sense,  in    that,  through   their 


Ch.  IV.] 


I.  TIMOTHY 


403 


11  These  things  command   and  teach. 

12  ^Let  no  man  despise  thy  youth;  but 
'be  thou  an  example  of  the  believers, 
in  word,  in  conversation,  in  charity,  in 
spirit,  in  faith,  "in  purity. 

13  Till  I  come,  give  attendance  ^to 
reading,  to  exhortation,  to  doctrine. 


11  Charge    and     teach    these    things. 

12  Let  no  one  despise  thy  youth ;  but 
become  an  example  of  the  believers, 
in  word,  in  conduct,  in  love,  in  faith, 

13  in  purity.  Until  I  come,  give  attention 
to  the  reading,  to  the  exhortation,  to 


s  1  Cor.  16  :  10,  11. 


t  Titus  2  :  7  ;  1  Peter  5  :  3. 


W  2  Tim.  2  :  22. 


faith,  he  becomes  their  Saviour  from 
sin  and  its  consequences.  Tliey  are  re- 
deemed, given  eternal  life,  and  granted 
grace  so  that  all  things  work  together 
for  their  good,  and  are  ultimately  saved 
in   his  heavenly  kingdom  (Joh"  lo  :  28 ; 

(}al.  2  :  20  ;  3  :  12,  13  ;  2  Tim.  4  :  18),  In  gen- 
eral, salvation  is  made  possible  to  all, 
but  it  is  actually  accomplished  only  in 

those  W'ho  believe  (l  :  15;  2:4;  2  Tim. 
3  :  15). 

11-16.  Exhortations  to  minis- 
terial FAITHFULNESS  AND  DILI- 
GENCE, 

11.  Some  regard  this  verse  as  be- 
longing to  the  preceding  paragraph, 
others  join  it  to  this.  It  is  the  connect- 
ing link  between  the  two.  These 
things  refer  to  all  that  is  said  about 
godliness  (ver.  i-io).  Command,  or, 
charge,  with  the  authority  of  truth,  as 
a  minister  of  Christ,  backed  by  the 
Apostle  Paul,  that  these  things  be  a 
guide  and  rule  of  conduct.  Teach 
these  things,  explain  and  apply  these 
doctrines  and  precepts. 

12.  Let  no  man  despise  thy 
youth.  It  is  plainly  implied  that 
Timothy  was  still  a  j'oung  man,  proba- 
bly less  than  thirty-five  years  of  age. 
(See  Introduction.)  Added  to  this,  he 
may  have  l)een  very  youthful  in  ap- 
pearance. He  had  been  Paul's  assist- 
ant, but  seems  to  have  had  little  expe- 
rience in  independent  work.  Many 
infer  from  the  exiiortations  that  follow 
that  he  was  naturally  timid.  lie  was 
to  take  heed  lest  his  youthfulness 
should  hinder  or  in  any  way  dispar- 
age his  influence  and  work,     (comp.  2 

Tim.  2  :  22  ;    also  Acts  7  :  58,  uote. ) 

But,  to  insure  respect  and  to  make  it 
impossible  for  any  to  despise  you,  be 
thou,  rather,  become,  an  example,  a. 
pattern,  a  model,  of  the  believers  in 
the  following  five  respects.  In  this 
enumeration  the  words,  in  spirit,  are 
omitted  from  the  best  text.  Each  feature 
is  named  distinctly  and  emphatically. 
In  word,  be  a  model  in  speech,  not 


only  in  public  discourse,  but  also  in 
private  intercourse.  In  conversa- 
tion, rather,  in  conduct,  behavior, 
manner  of  life.  In  charity,  love, 
dwelling  within  toward  God  and  men, 
inspiring  and  giving  color  to  the  whole 
conduct  of  life.  In  faith,  in  trust  and 
confidence  in  God,  exhibited  in  spirit, 
word,  and  act.  In  purity,  of  life  in 
the  broadest  sense,  especially  moral 
purity,  holiness.  In  the  first  couplet 
of  this  list,  Paul  would  have  Timothy 
become  a  model  in  the  outer  life,  in 
word  and  conduct ;  in  the  second,  in 
the  inner  life,  love  and  faith ;  and 
finally,  an  example  in  the  atmosphere 
of  moral  purity,  which  touches  and 
attects  every  relation  in  life.  To  be- 
come such  would  be  a  growth,  and 
would  require  time.  Doubtless  Timo- 
thy had  made  much  attainment  in 
these  already  (Phii.  2  :  19-22),  but  there 
was  still  room  for  growth.  In  becom- 
ing such  a  pattern  believers  would 
forget  his  youthfulness,  and  in  respect 
and  love,  would  heed  his  words  and 
strive  to  imitate  his  example. 
_  13.  Till  I  come.  Timothy's  posi- 
tion was  not  permanent  at  Ephesus, 
He  was  temporarily  taking  Paul's 
place,  in  exercising  general  missionary 
supervision.  He  was  doing  the  work 
of  an  evangelist,  and  a  little  later  was 
summoned    by    the    apostle    to  Rome 

(2  Tim.  4  :  5.  9  :  W  1  Tim.  1  :  3  and  3  :  14). 

Give  attendance,  devote  thought 
and  eftbrt,  to  the  reading.  The  arti- 
cle the  indicates  the  public  reading  of 
the  Scriptures  in  their  Christian  assem- 
blies. The  Old  Testament  was  espe- 
cially   read    (('omp.   Acts   17:2,3,   11),    and 

prol)ably  such  portions  of  the  New- 
Testament  as  were  accessible  to   him 

(Col.    4  :  16  ;    1    Thess.    5  :  27  ;    2    Peter    3  :  15.  16  ; 

Rev.  1:3).  The  reading  of  the  Old  Tes- 
tament Scriptures  formed  an  important 
part  of  the  Jewish  synagogue  service 
(Acts  13: 15).  To  the  exhortatiou, 
the  public  address  w^hich  attended  and 
followed  the  Scripture  reading,  includ- 


4U-i 


1.  TIMOTHY 


[Ch.  IV. 


14  "Neglect  not  the  gift  that  is  in  thee,  '  14  the  teaching.  Xeglect  not  the  gift  that 
which  was  given  thee  ^  by  j)rophecy,  [  is  in  tiiee,  which  was  given  thee 
y  with  the  laying  on  of  the  hands  of  the         through  prophecy,  witli  the  laving  on 

15  presbytery.    Meditate    upon    t  h  e  s  e  |  lo  of  the  hands  of  the  eldership.'   Medi- 


w  2  Tim.  1  :  6  ;  1  Peter  4  :  10,  11. 


y  See  refs.  Acts  6  :  6. 


ing  both  general  and  individual  appli- 
cations of  the  word.  To  the  doc- 
trine, the  teachin;/,  public  instruction. 
The  reading,  tlic  cxliortatiou,  and  the 
teaching  were  the  three  parts  of  public 
services  to  which  Timothy  was  to  give 
his  chief  attcnticni.  Compare  (^'ol.  1  :  28, 
"  Whom  we  preach,  warning  every  man 
and  tcachingevery  man  in  all  wisdom." 
Notice  that  the  Scriptures  formed  the 
basis  for  arousing  and  consoling,  as 
well  as  for  furnishing  the  materials  of 
Ciiristian  knowledge,  and  for  instruc- 
tion in  the  truth. 

li.  In  the  hist  verse  Paul  gives  a 
positive  injunction  in  regard  to  Timo- 
thy's exercise  of  his  ministry;  in  this,  a 
negative.  Neglect  not  to  lial)itually 
use  and  cultivate  the  gift  of  God's 
grace  that  is  in  thee.  The  Avord 
rendered  gift,  is  used  exclusively  by 
Paul,  except  once  by  Peter  (i  Peter  +  :  lo), 
and  ujcans  generally,  a  gift  of  dirine 
grace,  as  in  salvation  (Hom.  6:23)^  in 
times  of  peril  (^  Cor.  i  :  ii),  hi  natural 
and  ordinary  endowments  (i  for.  t  :  -), 
in  extraordinary  and  miraculous  en- 
dowments, such  as  speaking  with 
tongues,  working  miracles,  etc.  (i  for. 
'■-'  ■  10),  and  in  the  powers  or  endow- 
ments requisite  for  the  ministry  (2  Tim. 
'  j  fi).  Neander  defines  this  gracious 
gift  "as  a  capacity  in  which  the  power 
and  activity  of  the  indwelling  Spirit 
are  revealed,  be  this  capacity  immedi- 
ately imparted  by  the  Spirit,  or  a  mere 
natural  capacity,  sanctified  and  en- 
larged by  the  principle  of  the  new 
life."  Paul  speaks  of  spiritual  gifts 
in  Rom.  12  :  6-8,  and  in  1  Cor.  12  1  f 

(.Sw  note  on  Rom.  1  :  11.) 

Which  was  given  thee  by,  rather, 
through,  prophecy.  The  Spirit 
through  prophetic  discourse  of  Paul, 
Silas,  or  some  prophets  of  Lystra  and 
Iconium  (sw  nolo  oil  1  :  18),  designated 
Timothy  for  the  ministry,  making 
known  the  gift  he  possessed,  enlarging 
it  and  imparting  all  needed  grace  for 
the  work.  Not  only  did  the  brethren 
discern  ministerial  gifts,  but  the  Spirit 
also  made  it  known  l)oth  to  them  and 


,  to  himself  that  he  was  called  of  God  to 
the  work  of  the  ministry.  \\  ith  the 
laying  on  of  the  hands  of  the 
presbytery,  the  body  of  ehler^.  The 
gift  was  iiniiarted  rrith,  that  is,  ///  co)t- 
nection  with,  and  at  the  time  of  the  im- 
position of  the  hands  of  the  elders  of 
the  church  where  he  was,  jKrhaps  at 
Derbe.  It  appears  from  2  Tim.  1  :  (J, 
that  Paul  acted  as  one  of  the  eldeis, 
that  it  was  through  the  laying  on  of 
his  hands  that  the  Spirit  came  upon 
Timothy  in  increased  measure,  illu- 
niinating  his  natural  gift  and  enlarg- 
ing his  powers  for  "reading,  exhor- 
tation, and  teaching,"  and  other  work 
devolving  upon  him  as  an  evangelist. 
There  is  no  mention  of  his  receiv- 
;  ing  miraculous  gifts.  Tiie  exhorta- 
1  tion  to  stir  up  (-'  T"""-  i  :  «),  kindle  up, 
I  or,  afresh,  as  a  fire,  this  gift,  implies 
that  it  was  not  miraculous,  but  ordinary 
and  permanent.  There  are  only  two 
other  accounts  in  the  New  Testament 
of  persons  being  set  apart  by  the  laying 
on  of  hand.s.  The  first  is 'that  of  the 
Seven  (Acts  6;  3-r>),  wlio  already  were 
men  "full  of  tlie  Holy  Spirit  and 
wisdom."  The  other  was  that  of  Paul 
and  Barnabas  to  foreign  mission  work 
(Acts  13  :  i-;i),  who  were  already  well 
furnished  preachers.  In  neither  of 
these  cases  is  there  any  hint  of  any- 
thing being  imparted  to  them.  They 
already  possessed  the  requisite  qualifi- 
cations for  their  work.  In  their  desig- 
nation, and  in  the  solemn  setting  of 
them  apart  to  their  work,  there  was, 
however,  the  prayer  ami  the  assurance 
that  all  needed  grace  would  be  given 
I  themforthe  successful  accomplishment 
!  of  the  work  entrustctl  to  them.  It  was 
a  recognition  of  the  Spirit's  call  and 
\  qualifications  for  their  work,  attended 
with  the  Spirit's  presence,  sanction, 
and  blessing.  "These  outward  aiul 
public  ceremonies,  like  tfie  ordinance 
of  baptism,  are  to  be  viewed,  not  as  the 
means,  but  tiie  signs,  of  the  inward 
grace.  This  inward  grace  was  the  direct 
I  gift  of  God  (2  Tim.  1 ;«)  "  (BoiSE).  Fur- 
I  ther  discussion  on  laying  on  of  hands, 


Ch.  IV.] 


I.  TIMOTHY 


405 


things  ;  ^give  thyself  wholly  to  them  ; 
a  that  thy  profiting  may  appear  to  all 
16  [or,  in  all  things].  I'l-'.jii^j  iieed  unto 
thyself,  cand  unto  the  doctrine;  con- 
tinue in  them  :  for  in  doing  this  thou 
Shalt  both  ^gave  thyself,  and  nhem 
that  hear  thee. 


tate  on  these  things;  give  thyself 
wholly  to  them  ;  that  thy  progress  may 
16  be  manifest  to  all.  Take  heed  to  thy- 
self, and  to  the  teaching-,  continue  in 
them  ;  for  in  doing  this  thou  wilt  save 
both  thyself,  and  those  who  hear  thee. 


a  Malt.  5  :  16. 
d  Ezek.  3  :  17-21. 


b  See  refs.  Acts  '20  :  1^8  ;  1  Cor.  3  :  10-13.  c  1  :  3  ;  Titus  2  :  7. 

e  Jer.  23  :  22  ;  Kom.  10  :  10-15 ;  James  5  :  20. 


see  "Commentary  on  the  Acts,"  pp. 
88,  125.  Also  p.  252  on  Timothy's  pre- 
vious qualification  for  the  work,  and 
its  recognition  by  Paul  and  the  breth- 
ren at  Lystra  and  Iconium. 

15.  Meditate,  put  your  mind 
upon,  the  practising  of  these 
thiiis^s,  these  exhortations  (ver.  12-u) 
concerning  your  life,  work,  and  gift. 
Give  thyself  wholly  to  them,  lit- 
erally. Be  in  them,  thy  whole  being, 
body  and  soul.  Devote  every  power  of 
body  and  mind  without  reserve  in  and 
for  them.  In  order  that  thy  profit- 
ing, rather,  thy  progress,  in  the  Chris- 
tian life  and  ministerial  efficiency  (ver. 
12),  may  appear,  be  manifest,  to  all. 
Progress  would  be  manifest,  first  of  all, 
in  his  growth  as  a  minister,  and  then 
as  a  result,  in  the  work  for  the  church. 

16.  Summing  up  this  paragraph, 
Take  heed  unto  thyself,  corre- 
sponding with  ver.  12,  and  unto  the 
doctrine,  the  teaching,  with  ver.  13, 
14.  The  preacher's  person,  character, 
and  life  are  of  the  first  importance. 
Unless  these  are  exemplary  all  else  is 
useless  (6  :  11 ;  2  Tim.  2  :  22).  His  teach- 
ing, also,  is  of  prime  importance,  since 
on  this  may  depend  the  perfection  or 
defection  of  Christian  character,  the 
salvation  or  the  ruin  of  souls  (2  Tim.  2  :  is, 
16).  Continue  in,  literally,  upon, 
them,  right  living  and  right  teaching; 
let  them  be  the  constant  objects  of  thy 
thoughts  and  care;  let  nothing  turn 
thee  aside  from  holding  steadfastly  to 
them,  and  practising  the  preceding  ex- 
hortations and  instructions.  For  in 
doing  this.  Notice,  it  is  not  hy 
doing,  as  a  ground  of  merit,  or  the  pro- 
curing cause  of  salvation,  but  in  doing, 
as  the  means,  resulting,  through  God's 
Spirit  and  grace,  in  salvation.  Thou 
shalt  both  save  thyself  and  them 
that  hear  thee.  Faithfulness  in  ex- 
ample and  in  teaching  would  tend  to 
his  own  .salvation  and  secure  the  salva- 
tion of  his  hearers.    The  tense  of  the 


verb  save  expresses  continued  action. 
Thou  ivilt  be  saving  thyself.  The  bene- 
fit is  really  mutual.  In  saving  thyself 
thou  wilt  be  saving  others,  and  in  sav- 
ing others  thou  wilt  be  saving  thyself 

(Ezek.  33  :  8,  9  .    Rom.  10  :  13-15  ;    James  5  :  20). 

Practical  Remarks. 

1.  The  departures  from  the  simplicity  of 
the  gospel  since  the  apostolic  age.  and  the 
errors  which  have  crept  into  Christian 
doctrine  and  practice,  are  evidences  tliat 
the  Scriptures  are  the  inspired  word  of 
God  (ver.  1 ;  2  Thess.  2:3;  1  John  2  : 
18). 

2.  Superstitious  practices,  religious 
frauds  and  impostures,  and  a  mind  that 
can  promulgate  and  practise  delusions  in 
the  name  of  Christ  without  concern,  are 
evidences  of  a  corrupt  and  apostate  Chris- 
tianity (ver.  2;  2  Thess.  2  ;  11.  12). 

3.  Depreciation  of  marriage  and  asceti- 
cism are  opposed  to  the  spirit  of  Chris- 
tianity. These  marks  of  a  corrupt  Chris- 
tianity appeared  in  Gnosticism  in  the 
early  Christian  centuries,  then  in  monas- 
ticism  and  in  the  papacy.  The  Council 
of  Trent  in  its  tenth  article  on  marriage 
says :  "  Whoever  shall  say  that  the  mar- 
riage state  is  to  be  preferred  to  a  state  of 
virginity,  or  celibacy,  and  that  it  is  not 
better  and  more  ble.ssed  to  remain  in  vir- 
ginity, or  celibacy,  than  to  be  joined  in 
marriage,  let  him  be  accursed"  (ver.  3; 
Isa.  58  :  5  ;  Acts  10  :  15  ;  Heb.  13  :  4). 

4.  The  Christian  law  of  liberty  has  an- 
nulled the  Mosaic  command  in  regard  to 
foods  (ver.  4  ;  James  1 :  25 ;  1  Cor.  10  :  29 ; 
Gal.  5:1). 

5.  God's  word  and  prayer  have  to  do 
with  even  the  smallest  things  of  domestic 
life  (ver.  5;  1  Cor.  10  :  31  ;  Eph.  5  :  20 ; 
Phil.  4  :  6). 

6.  To  point  out  errors  of  doctrine  and 
practice,  and  the  predictions  of  Scripture 
concerning  them,  and  to  Avarn  the  people 


406 


1.  TIMOTHY 


[Ch.  V. 


Directions  as  to  the  treatment  of  elders, 

uiduics,  and  others. 

5      f  REBUKE  not  an  elder,  but  intreat 

him  as  a  father  ;  and  the  younger  men 
2  as   brethren ;    the    elder    women    as 


5      DO  not  reprimand  an  elder,  but  ex- 
hort him  as  a  father  ;  younger  men  as 
2  brothers ;   elder    women   as  mothers, 


/  Lev.  19  :  32. 


against  them,  are  duties  of  the  minister  j 
of  Christ  (ver.  6  ;  Rev.  18  :  4). 

7.  Personal  growth  in  piety  is  of  the 
first  importance  to  the  pastor,  both  for  his 
own  sake  and  for  the  sake  of  his  people 
(ver.  7;  2  Tim.  2  :  22,  25). 

8.  Godliness  is  the  most  practical  thing 
in  the  world,  since  it  has  to  do  with  our 
whole  being  in  all  our  relations  in  this 
life  (ver.  8  ;  Titus  2  :  12  ;  James  1  :  27  ;  2  : 
1,  8,  15). 

9.  Godliness  is  worthy  of  all  accepta- 
tion, since  it  tends  to  our  highest  well- 
being,  both  here  and  hereafter  (ver.  9; 
Matt.  6  :  33  :  Ps.  37  :  3-7,  2;^-2o). 

10.  The  fact  that  salvation  becomes 
effective  in  those  that  believe  is  a  motive 
to  fight  the  good  fight  of  faith  and  lay 
hold  on  eternal  life  (ver.  10;  6  :  12). 

11.  The  preacher  of  the  gospel  is  obli- 
gated to  Christ  to  offer  salvation  to  all, 
proclaiming  final  condemnation  to  them 
who  disbelieve  (ver.  1 :  Mark  16  :  15,  16). 

12.  The  preacher  should  guard  against 
youthful  levity  and  indiscretions,  and 
live  a  life  that  all  can  safely  follow  (ver. 
12:  Titus  2  :  7.  8). 

13.  The  preacher  should  prepare  himself 
for  the  public  reading  of  the  Scriptures, 
as  well  as  for  exhortation  and  teaching 
(ver.  13  :  John  5  :  39 ;  Rom.  12  :  6,  7). 

14.  The  natural  ability,  as  well  as  the 
spiritual  qualificatif>ns  of  the  minister,  is 
tlie  gift  of  God  (ver.  14  ;  2  Tim.  1  :  6,  7 ; 
Eph.  2  :  8,  9). 

15.  The  laying  on  of  hands,  in  setting 
apart  a  person  to  service  in  the  church,  is 
a  symbolic  act,  connected  with  prayer, 
recognizing  God's  gift,  and  imploring 
God's  sanction  and  blessing.  The  idea 
that  some  secret  and  unseen  virtue  has 
been  transmitted  through  apostolic  fin- 
gers, and  thence,  in  like  manner,  through 
successive  episcopal  ordinations  until  the 
present  time,  thus  making  a  valid  minis- 
try, has  no  foundation  in  fact  or  in 
Scripture  (ver.  15). 


16.  He  who  would  be  a  successful 
preacher  of  the  gospel  must  make  it  his 
one  purpose  and  work  (ver.  15,  16 ;  Acts 
6:4). 

17.  A  great  encouragement  to  ministe- 
rial faithfulness  is  the  glorious  results 
that  follow  (ver.  16 :  Dan.  12  :  3 ;  Mark  1  : 
17;  Acts  11  :24;  14:1). 

CHAPTER  V, 

The  apostle,  having  given  Timothy 
general  directions  as  to  the  conduct 
and  duty  of  the  Christian  minister, 
now  passes  to  the  treatment  of  diflter- 
ent  members  of  the  church.  First  of 
all,  he  tells  how  admonitions  are  to  be 
given  to  old  and  young  of  both  sexes 
(ver.  1,  2)  ;  then,  how  to  treat  widows 
(ver.  3-16) ;  also  in  regard  to  the  treat- 
ment of  elders  (ver.  17-20)  ;  closing  the 
chapter  with  a  solemn  charge,  sum- 
ming up  his  exhortations. 

1,  2.  How  ADMONITIONS  ARE  TO 
BE  GIVEN  TO  MEMBERS  OF  THE 
CHURCH. 

1.  Rebuke  not,  %i2^hraid  rtof,  an 
elder,  an  elderly  man — an  elder  in 
age,  not  in  oifice,  as  is  evident  from  the 
classes  that  follow,  "younger  men," 
etc.  It  is  here  presupposed  that  the 
elder  has  committed  some  offense.  The 
word  rendered  rebuke  occurs  only  here 
in  the  New  Testament,  and  means  to 
strike,  or,  beat  fn'tli  vords.  The  Im- 
proved version  well  renders,  repri- 
mand. But  intreat,  better,  e.r/iort, 
him  as  a  father,  as  one  would  an 
erring  father.  Respect  for  age  is  a 
common    and    beautiful    trait    among 

I  Orientals,  and  is  commended  in  l^crip- 

I  ture      (1     P^'fr     5:5:     Uv.     19:32).        The 

'  younger  men  as  brethren,  reprove 

not    harshly,    bnt    exhort    them   with 

I  brotherly  love   and  sympathy,  as  you 

'  would  in  reclaiming  your  own  brother. 

As  an  equal,  not  as  superior. 

2.  The  elder  women  exhort,  as 
mothers,  tenderly  and  devoutly  as  a 

I  man  would  lead  his  mother  out  of  error. 
1  The  younger  women  exhort  as  sis- 


Ch.  v.] 


I.  TIMOTHY 


407 


mothers;  the  younger  as  sisters,  with 
all  purity. 

3  e  Honour  widows  i^that  are  widows 

4  indeed.  But  if  any  widow  have  chil- 
dren or  nephews,  ""let  them  learn  first 
to  show  piety  at  home,  and  to  requite 
their  parents  :  for  that  is  good  and  ac- 

5  ceptable  before  God.  ''  Now  she  that  is 
a  widow  indeed,  and  desolate,  trusteth 


younger    as    sisters,    in     all     purity. 

3  Honor  as  widows  those  who  are  wid- 

4  ows  indeed.  But  if  any  widow  has 
children  or  grandchildren,  let  them 
learn  hrst  to  show  piety  to  their  own 
household,  and  to  requite  their  par- 
ents, for  this  is  acceptable  before  God. 

5  Now  t.he  that  is  a  widow  indeed,  and 
left  alone,  has  set  her  hope  on  God, 


g  James  1  :  27 


h  Ver.  5, 


t  See  Gen.  45  :  10,  11 ;  1  Sam.  22  :  3,  4 ;  Luke  2  :  51 ;  John  19  :  26,  27. 
k  Ruth  1  :  20,  21. 


ters,  with  brotherly  interest  and  re- 
spect.     With,    or,    in,    all    purity, 

chastity  in  every  respect,  including 
moral  purity  as  in  4  :  12,  in  thought, 
word,  and  act.  "  Such  respect  pro- 
motes purity"  (Bexgel).  This  advice 
is  most  important  to  all  preachers, 
especially  young  ministers.  Their 
honor  and  usefulness  depend  much 
upon  the  careful  observance  of  this  ex- 
hortation. It  appears  from  these  two 
verses,  that  the  pastor  must  exhort  all 
without  distinction,  but  in  manner  and 
spirit  adapted  to  the  circumstances  of 
each  one  addressed,  i 

3-16.  Directions  regarding  the  i 

TREATMENT      OF      WIDOWS      IN      THE  [ 

CHURCH.    The    primary  object    is   to  | 
determine  what  widows  are  to  be  sup- 
ported by  the  church.     They  are  those 
who  have  no  children  or  grandchildren 
to  provide  for  them ;    wlio  are  sixty  ■ 
years  of  age,  and  therefore  not  likely 
to  marry  again ;   who  have   sustained  ] 
an   irreproachable   marriage   relation ; 
and  who  have  a   good   reputation  for  \ 
virtues  at  home,  and  for  works  of  be- 
nevolence.    Many  regard  the  widows, 
especially  in  ver.  9  and  10,  as  having  ; 
an  official  character,  either  of  female  ; 
elders    or    deaconesses.      But    of   this 
there  is  no  evidence.     There  is  no  inti- 
mation of  any  duties  assigned,  or  per- 
formed by  them.     Instead  of    official 
labor  or  duty,  the  prominent  thing  in 
this  passage  is  their  support   by  the 
church.     Very    possibly    out    of    this 
body  of  widows  there  was  derived  at  a 
later  date  an  official  order  in  the  church 
having  specified   duties   of  education, 
superintendence,   and    the    like.      But 
there  is  no  positive  evidence  of  such  an 
order  before   Tertullian,    early  in  the 
third  century. 

3.  Honour,  in  word  and  act, 
widows  that  are  Avidows  indeed, 
actually  to  pious  women,  bereaved  and 


left  alone  in  the  world  without  support. 
The  verb  honor  in  this  connection  im- 
plies that  respect  which  manifests  itself 
in  material  aid.  Compare  Acts  28  :  10, 
"Who  honoured  us  with  many  hon- 
ours." Notice  how  honor  below,  ver. 
17,  is  defined  by  ver.  18.  Care  for 
widows  was  early  made  prominent  in 
the  Jerusalem  church  (Acts  6:i),  and 
was   enjoined  among  the  Mosaic  laws 

(Exod.   22  :  22-24;    Deut.  24  :  17-19), 

4.  But  if  any  widow  have  chil- 
dren or  nephews,  rather,  descend- 
ants, probably  grandchildren,  and  pos- 
sibly great-grandchildren,  since  in  Ori- 
ental countries  persons  marry  early. 
But  none  of  the  latter  could  give  ma- 
terial help.  Let  them  learn  first, 
as  their  first  practical  duty,  to  shew 
piety  at  home.  To  shew  piety,  or, 
godliness,  as  its  noun  is  rendered  in  2  : 
2;  3:  16;  4:7,8  has  reference  to  rev- 
erence not  only  to  God,  but  also  to  our 
fellow-men.  Here  it  refers  to  practical 
filial  piety,  which  is  due  to  one's  own 
household,  especially  to  a  widowed 
mother  or  grandmother.  Some  regard 
widows  the  subject  of  let  them  learn, 
but  it  is  more  natural  and  more  gram- 
matical to  regard  the  children  and 
grandchildren  as  the  subject.  This  is 
the  view  of  the  majority  of  commenta- 
tors. And  to  requite,  to  practise 
the  requiting  of  their  parents.  It  is 
difficult  to  give  the  full  meaning  of  this 
phrase  in  English  The  idea  is  that  of 
giving  returns,  repeated  requitals  to 
their  parents.  For  that  is  good  (the 
best  text  omits  good)  and  acceptable 
before  God,V»  the  sight  of  God.  (See 
note  on  2:3.)  Tliis  accords  witli  the  fifth 
commandment. 

5.  Now  she  that  is  a  widow  in- 
deed, as  noted  in  ver.  3  and  4,  a  pious 
Christian  widow,  as  the  last  part  of  this 
verse  implies.  And  desolate,  left 
alone    in    the  world.     Such  a   widow 


408 


I.  TIMOTHY 


[Ch.  Y. 


in  God,  and  icontinueth  in  supplica- 

6  tionsand  prayers  night  and  day.  ™  But 
she  that  liveth  in  pleasure  "is  dead 

7  while  slie  liveth.  "And  these  things 
give    in    charge,    that    they    may    be 

8  blameless.  But  if  any  provide  not  for 
his  own,  and  specially  for  those  of  his 
own  house,  p  he  hath  denied  the  faith, 
and  is  worse  than  an  intidel. 

9  Let  not  a  widow  be  taken 'i  into  the 
number  under  threescore    years    old, 

10  having  been  the  wife  of  one  man,  well 


and    continues  in    sui)plications   and 

6  prayers,  night  and  day.  But  she  that 
lives  in   pleasure  is  dead   while   she 

7  lives.    And  these  things  charge,  that 

8  they  may  be  blameless.  But  if  anyone 
provides  not  for  his  own,  and  especially 
for  those  of  his  own  household,  lie  has 
denied  the  faith,  and  is  worse  than  an 

9  unbeliever.  Let  no  one  be  enrolled  as 
a  widow   under  sixty  years  old,   the 

10  wife  of  one  husband,' well  reported  of 


I  Luke  2  :  37.  ml  John  2  :  15,  16.  n  See  Matt.  8  :  22  ;  Rom.  6  :  21,  23  ;  Rer.  3  :  1. 

0  1  :  3  ;  4  :  11.  p2  Tim.  3:5;  Titus  1  :  16.  q  See  Acts  6  :  1. 


trusteth  in  God,  better,  has  placed 
her  hope  upon  God,  and  contiiiu- 
eth  in  supplications  and  prayers, 

in  petition) iifj  divine  help  and  in  de- 
voting herself  in  worship  to  God.  (See 
ou  2  :  1.)  Night  and  day,  both  in  the 
ilaytime  and  in  the  night  season,  thus 
living  a  life  of  prayer,  and  truly  fultill- 
ing  the  injunction,  "  pray  without  ceas- 
ing" (1  Thess.  5:17).  Compare  the 
widow  Anna,  "  who  departed  not  from 
the  temple,  serving  with  fastings  and 
supplication  night  and  day"   (Luke  2: 

37). 

6.  But  in  contrast  to  the  consecrated 
Christian  woman  who  is  a  widow  in- 
deed, is  the  self-indulgent  widow  of  an 
opposite  character.  She  that  liveth 
in  pleasure,  giving  herself  to  it 
(compare  the  same  verb  in  James  5  :5), 
is  dead  spiritually  while  she  liveth 
this  life,  and  as  such  is  not  an  object  of 
charity  by  the  church.  She  lives  a  life 
the  very  opposite  of  the  true  life,  a  dead 
life  (Rev.  3:1)^  having  only  selfish  and 
worldly  ends. 

7.  These  things  which  have  been 
said  in  regard  to  widows  (ver.  3-6),  give 
in  charge,  command,  teach,  and  en- 
join as  a  rule,  in  order  that  they,  the 
ones  spoken  of  in  the  preceding  verses, 
may  be  blameless.  Paul  lays  stress 
on  an  irreproachable  life,  in  tlie  case 
of  elders  (3:2)  and  of  Timotliy  himself 
(6  :  n).  Equally  necessary  was  such  a 
life  for  widows  who  were  receiving 
supp(»rt  from  the  church. 

8.  The  apostle  gives  a  general  pre- 
cept, especially  applical>le  to  those 
children  and  grandciiildren,  who  were 
able  to  support  their  widowed  ancestors 
and  yet  would  not.  But  if  any  one, 
suggested  by  ver,  4,  provide  not  for 
his  own  relatives,   and  specially 


for  those  of  his  own  house,  his 

household,  member  of  his  family,  he 
hath  denied  the  faith,  by  doing 
the  very  opposite  of  what  "faith  that 
worketh  by  love  "  incites  and  acquires. 

(Conip.     James    2    :    15-17    aud    Matt.     15  :  5,    6.) 

And   is  Avorse    than   an   infidel, 

rather,  than  an  unbeliever.  Those  who 
are  not  Christians  act  upon  the  natural 
law  of  love  (Mutt.  5  :  46. 47).  The  heathen 
moralist  commonly  held  that  every 
man  should  care  for  his  own  family. 
The  Christian  in  neglecting  this  duty 
sinned  against  greater  light,  and  hence 
was  more  guilty  than  the  heathen  who 
simply  followed  his  own  moral  in- 
stincts. 

9.  More  special  directions  are  given. 
"What  widows  are  to  be  honored  with 
support  by  the  church.  liet  not  a 
widow  be  taken  into  the  num- 
ber, rather,  Let  none  be  enrolled  as  a 
widoiv  ivho  is  less  than  sixty  years  of 
age.  Some  take  this  to  mean,  enrolled 
for  some  church  service,  as  deaconess. 
But  there  is  nothing  in  the  context  to 
support  such  a  view.  The  apostle  is 
speaking  of  aiding  and  supporting  wid- 
ows, and  this  seems  to  be  the  most 
natural  reference  here.  (See  ou  vcr.  le.) 
Aid  is  not  forbidden  to  other  deserving 
widows  of  less  age ;  but  these  were  the 
ones  who  were  to  be  enrolled  in  the 
class  whom  the  church  maintained  in 
comfort  and  in  honor.  AVhy  the  age  is 
put  at  sixty  is  told  in  ver.  11-15.  Hav- 
ing been  :  omit,  since  the  participle 
belongs  to  what  precedes,  literally, 
ha  ring  become,  being  less  than  sixty 
years  of  age. 

The  wife  of  one  man,  literally, 
having  been  a  woman  of  one  man,  hav- 
ing lived  chastely  and  faithfully  in  the 
marriage  relation.    See  a  similar  phrase 


Ch.  v.] 


I.  TIMOTHY 


409 


reported  of  for  good  works ;  if  she  have 
brought  up  children,  if  she  have 
'  lodged  strangers,  if  she  have  ^  washed 
the  saints'  feet,  if  she  have  relieved 
the  afflicted,  if  she  have  diligently  fol- 

11  lowed  every  good  work.  But  the 
younger  widows  refuse  :  for  when  they 
have  begun  to   wax   wanton    against 

12  Christ,  they  will  marry  ;  having  'dam- 


for  good  works,  if  she  brought  up 
children,  if  she  lodged  strangers,  if  she 
washed  saints'  feet,  if  she  relieved 
afflicted  ones,  if  she  diligently  followed 
every  good  work. 

11  But   younger    widows    refuse ;    for 
when   they   become   wanton   against 

12  Christ,  they  wish  to  marry ;   having 


Acts  16  :  U,  15 ;  Heb.  13  :  2  ;  1  Peter  4:9.  s  See  refs.  Gen. 

t  1  Cor.  II  :  29,  34. 


:  4 ;  1  Sam.  25  :  41  ;  Johu  IS  :  5,  14,  15. 


ill  3  :  2.  The  meaning  is  that  she  has 
been  a  chaste  woman  and  a  faithful 
wife.  She  must  not  have  been  a  big- 
amist or  an  adulteress,  or  one  who  had 
indulged  in  the  prevalent  custom  of 
divorce,  but  had  been  faithful  to  her 
marriage  vow.  Nothing  is  said  against 
a  second  marriage.  Indeed,  that  is 
commended  to  younger  widows  in  ver, 
14  ;  and  elsewhere  Paul  teaches  that  it 
is  right,  after  the  death  of  a  husband 

(Rom.    7:1-3;    1    Cor.    7  :  8,    9,    39).       In    that 

day  of  lax  morality  when  a  woman 
might  change  her  partner  without  a 
formal  remarriage,  and  feel  no  scruple 
so  long  as  she  was  faithful  to  her  new 
partner,  this  injunction  of  the  apostle 
was  especially  important.  By  all 
means  a  widow,  enrolled  to  receive  the 
bounty  of  the  church,  should  not  have 
been  at  any  time  the  wife  of  more  than 
one  living  husband. 

10.  She  must  have  a  good  reputation 
and  a  good  record.  Well  reported 
of  for  good  works,  in  her  married 
relation.  What  these  good  works  were  | 
may  be  inferred  from  the  following 
specifications:  If  she  have  brought 
up  children,  her  own,  or  of  others, 
or  destitute  children.  If  she  has  reared 
them  properly  and  successfully,  and 
performed  the  duty  of  a  godly  wife  and 
mother.  If  she  have  lodged 
strangers,  entertained  them,  exer- 
cised hospitality.  If  she  have 
washed  the  saints'  feet,  exercis- 
ing this  most  humble  service  of  hos- 
pitality to  fellow-Christians.  In  those 
hot  countries  where  sandals  were  worn, 
this  was  a  common  necessary  act  of 
hospitality,    though    usually  done    by  , 

servants    (Geu     is  :  4,  19  ;     Luke    7  :  44  :     Johu  | 

13  :  14).     If  she  have  reMeved,  given  \ 
aid  to,  the  afflicted,  the  poor,  the 
distressed,   and   the  sorrowing.      And 
summing  up  all,   so  as  to  include  a 
rounded  life  of  a   Christian  matron : 


If  she  have  diligently  followed, 

or,  fofloived  upon,  every  good  work, 

making  every  good  work  an  object,  de- 
voting herself  to  it,  and  if  not  attain- 
ing the  front  rank,  yet  doing  what  she 
could.  Notice  that  "  every  good  work  " 
is  a  stronger  expression  than  "good 
works,"  at  the  beginning  of  this  verse. 
She  is  not  to  be  narrow  and  one-sided, 
but  broad  and  manysided,  in  the  aim 
and  practice  of  good  works.  We  have 
here  a  striking  description  of  a  well- 
rounded  matronly  Christian  character. 

11.  From  this  point  to  the  end  of 
ver.  16,  the  apostle  gives  directions  in 
regard  to  widows  under  sixty  years  of 
age.  In  this  and  the  next  two  verses 
he  gives  reasons  for  not  receiving  them 
into  the  list  of  widows. 

But  the  younger  widows.  But 
younger  nndoir.^,  in  general,  those  under 
sixty  years  old,  refuse  to  enroll  them 
on  the  list  for  church  maintenance, 
wdien  they  apply  for  widow's  honors 
and  benefits.  For,  if  they  should  be 
received,  when  they  have  begun  to 
wax  wanton  under  sensual  desire, 
against  Christ,  in  spirit  and  con- 
duct opposed  to  Christ,  as  they  are 
liable  to  do,  and  some  doubtless  will 
do,  they  will  desire  to  marry,  in  vio- 
lation to  the  understanding  when  they 
were  enrolled  as  widows.  They  will 
thus  become  diverted  from  the  faithful 
discharge  of  such  duties  as  devolved 
upon  them,  bring  scandal  upon  them- 
selves and  their  sisters,  and  in  a  very 
unl)ecoming  manner  leave  the  class  of 
widows.  "Their  mind  is  set  on  hus- 
band hunting,  with  no  limitation  now 
of '  only  in  the  Lord '  "  (Humphreys). 
Boise  renders  the  second  clause  of  this 
verse.  For  when  they  have  become  reck- 
less {unrestrained,  lascivious),  against 
Christ.  Their  sin  will  be  in  this  unre- 
strained dominant  passion,  which  leads 
them  recklessly  to  break  away  from 


410 


I.  TIMOTHY 


[Ch.  V. 


nation,  because  they  have  east  off  their 

13  tirst  faith.  "  And  witlial  tliey  learn  to 
be  idle,  wandering  about  frorn  house  to 
house;  and  not  only  idle,  but  tattlers 
also  and  busylxjdies,  speaking  things 

14  which  they  ought  not.  *  I  will  therefore 
that  the  younger  women  marry,  bear 
children,  >  guide  the  house,  'give  none 
occasion  to  the  adversary  to  speak  re- 

15  proach fully.     For  some   are   already 

16  » turned  aside  after  Satan.    If  any  man 


condemnation,    because    they    broke 

13  their  first  faith.  And  at  the  same  time 
they  also  learn  to  be  idle,  going  about 
from  house  to  house  ;  and  not  only 
idle,  but  tattlers  also  and  busybodies, 
speaking  the  things  which  they  ought 

14  not.  I  will  therefore  that  younger 
widows  marry,  bear  children,  guide 
the  house,  give  no  occasion  to  the  ad- 

15  versary  to  speak  revilingly.  For  al- 
ready, some  have  turned  "aside  after 


w  2  Thess.  3  :  11. 


X  Ver.  11 ;  1  Cor.  7  :  8,  9.  y  Prov.  31  ;  27-29. 

a  2  Peter  2  :  20-22. 


*6  :  1;  Titus  2  :  5,  8. 


the  list  of  widows  after  their  enrollment ; 
not  in  their  remarriage,  for  this  the 
apostle  advises  them  in  ver.  14.  In 
being  unfaithful  as  widows,  they  w^ould 
be  unfaithful  to  Christ. 

12.  Having  damnation,  rather, 
hamng  condemnation,  from  God,  be- 
cause they  have  cast  off,  or,  broke, 
their  first  faith,  promise  or  engage- 
ment, which  tliey  made  when  they  were 
enrolled  as  widows.  It  would  be  un- 
derstood when  any  entered  the  list  of 
widows  tliat  they  would  so  remain,  and 
live  devoted  and  exemplary  lives.  In 
becoming  reckless  and  dominated  with 
a  desire  to  get  a  husband,  they  would 
become  unfaithful  to  any  pledge,  actual 
or  implied,  that  they  had  taken,  and 
also,  in  an  implied  sense,  to  Christ  and 
their  first  faith  in  him.  Compare  "de- 
nied tlie  faitli,"  in  ver.  8.  Eternal  con- 
demnation is  not  necessarily  meant, 
jjut  (iod's  displeasure  and  consequent 
chastisement,  resulting,  as  it  might  be 
hoped,  in  repentance  and  final  salva- 
tion. 

13.  And  Avithal,  at  the  same  time, 
they  learn  to  be  idle,  also,  in  addi- 
tion to  having  l:)roken  their  faith  or 
pledge,  wandering,  or,  ffoinf/  about,  | 
from  house  to  house.  Being  freed 
from  self-support  they  fall  into  the 
habit  of  idleness,  and  the  evils  which  it 
engenders.  On  the  other  hand  the  ne- 
cessity of  supporting  themselves  would 
help  make  them  industrious,  and  pre- 
vent many  of  the  evils  and  exposures 
of  an  idle  life.  And  not  only  idle, 
but,  even  worse,  what  idlers  too  often 
become,  tattlers  also,  babbling  and 
gossiping,  and  busybodies,  prying 
into  otlier  people's  business,  meddlers, 
sneaking,  or,  teliinrf,  things  which 
they  ought  not.  A  striking  picture, 
true  in  the  apostle's  day  (ver.  i5)  and  in 


every  age,  of  an  idle,  degraded  life, 
showing  also  the  snares  and  mischiefs 
of  ol)ligations  to  celi1)acy. 

14.  I  will,  or,  ivi.s/t,  there  fo  re 
that  the  younger  women,  rather, 
t/iat  yoHuger  icidoics,  marry.  Paul 
sanctions  remarriage,  as  in  harmony 
with  the  spirit  of  Christianity.  In  the 
present  case,  as  both  commendable 
and  the  best  thing  to  do,  Paul  however 
would  have  them  remarry  "in  the 
Lord"  (1  Cor.  7;  39),  bear  children, 
guide  the  house,  t/ie  JtousehohJ,  not 
usurping  authority  over  the  hus])and 
(2  :  VI) ^  yet  queen  in  the  family.  He 
wf>ul(l  have  her  exercise  the  functions 
of  wife  and  motlier  and  serve  and  honor 
God  in  the  domestic  duties  of  married 
life.  Thus  she  would  give  none  oc- 
casion to  the  adversary,  be  he 
either  a  Jewish  or  a  Gentile  opposer, 
to  speak  reproachfully.  Compare 
1  Peter  3  :  0,  where  the  word  is  rendered 
railing.  All  occasion  would  be  taken 
away  for  reviling  these  Christian  ma- 
trons, or  their  religion,  on  account  of 
misconduct. 

15.  The  reason  for  giving  the  injunc- 
tion in  the  preceding  verse.  The  apos- 
tle is  not  theorizing,  or  fearful  of  wluit 
might  happen,  but  he  is  speakiiiir  from 
what  he  has  actually  seen  and  known. 
For  some  are  already  turned 
aside  after  Satan,  reference  bi'ing 
to  some  of  tlie  younger  widows,  at  I'ph- 
esus  and  elsewhere,  who  had  enrolled 
themselves  for  cliurch  maintenance, 
but  had  turned  from  the  right  way  after 
Satan  who  was  leading  them  from 
Christ.  It  is  not  necessarily  meant 
that  they  had  apostatized  from  Chris- 
tianity, but  that  they  liad  follen  into 
such  evil  practices  as  gave  occasion  for 
reproach. 

16.  The  duty  enjoined  in  verses  4,  8, 


Ch.  v.] 


I.  TIMOTHY 


411 


or  woman  that  believeth  have  widows, 
blet  them  relieve  them,  and  let  not  the 
cliurch  be  charged  ;  that  it  may  relieve 
cthem  that  are  widows  indeed. 

17  'iLet  the  elders  that  t^rule  well  be 
counted  worthy  of  double  honour, 
especially  they  who  labour  in  the  word 

18  and  doctrine.  For  the  Scripture  saith, 
^Tiiou  Shalt  not  muzzle  the  ox  that 


I  16  Satan.  If,  any  believing  woman  has 
widows,  let  her  relieve  them,  and  let 
not  the  church  be  burdened ;  that  it 
may  relieve  those  that  are  widows  in- 
deed. 

17  Let  elders  who  preside  well  be 
counted  worthy  of  double  honor,  espe- 
cially they   who  labor    in  word    and 

18  teaching.  For  the  Scripture  says. 
Thou  Shalt  not  muzzle  au  ox  while 


6  Ver.  4,  8.  c  Ver.  3, 

3  :  5;  1  Thess.  5  :  12,  13;  Heb. 


d  See  refs.  .\cts  11  :  30. 
:  7,  17,  24.  /  Deut.  25 


to  believing  women,  and  made  more 
general  as  to  widowed  relatives.  If 
any  man  or  woman.  According  to 
the  most  approved  text,  If  any  woman, 
that  believeth  hath  widows,  de- 
l)eudent  widowed  relatives,  such  as 
sister,  aunt,  cousin,  or  niece.  Doubt- 
less younger  widows  are  meant,  who 
for  some  cause  have  not  remarried,  or 
whose  children  on  account  of  their  ten- 
der age  could  not  render  support.  Let 
them,  rather,  Let  her,  relieve  them, 
at  home,  let  her  aid  them  from  her  oivii 
resources.  Slie  should  feel  her  obliga- 
tion, and  render  assistance.  It  is  not 
necessarily  meant  that  she  should  as- 
sume the  entire  support  of  her  widowed 
relatives,  but  that  she  should  relieve 
them  as  far  as  possible;  and  tliis  she 
might  do  entirely,  in  connection  with 
her  own  home  and  family.  And  let 
not  the  church  be  charged,  rather, 
hiirdeiied,  with  them,  when  it  has  a  list 
of  widows  indeed,  wlio  are  not  pro- 
vided for,  and  should  use  its  means  for 
their  support.  It  should  be  noted  that 
the  apostle  encourages  individual  be- 
neficence, and  limits  church  and  official 
charity.  He  also  enforces  personal  ob- 
ligation to  relieve  and  support  tho.se 
naturally  dependent  instead  of  throw- 
ing them  on  tlie  charities  of  the  church. 

17-20,  Directions  ix  reg.\rd  to 
the  treatment  of  elders. 

17.  In  regard  to  successful  pastors, 
who  excel  in  preaching  and  teaching. 
Let  the  elders  that  rule  well,  that 
preside  ivell,  as  pastors  superintending 
and  caring  for  the  spiritual  interests 
and  activities  of  the  church,  (see  notes 
on  3  :  1,  5.)  The  Verb  preside  indicates 
that  elders  or  bishops  were  analogous 
to  pastors  of  our  day.  Be  counted 
Avorthy  of  double  honour,  includ- 
ing the  tangible  marks  of  honor,  such  as 
reward,  remuneration.    This  meaning  is 


j  evident  from  the  reason  for  the  injunc- 
tion  given   in    the   next   verse.     Com- 
pare Acts  28  :  10  :    "  Who  honoured  us 
with  many  honours,"  many  tokens  of 
high  estimation.     Double  gives  inten- 
sity to  the  expression.     Sucli  elders  are 
justly  entitled   to   a  two-fold  consider- 
!  ation,  in  spirit,  word,  and  deed.     It  is 
their    due.     Especially   they    who 
labour  in  the  word  and  doctrine, 
i)i  word,  preacliing  and  teachiiuj.     The 
apostle  is  not  speaking  of  two  orders  of 
ehlers,  lay  and  clerical,  as  some  have 
inferred  from  this  passage.     Only  one 
class    is    here    mentioned,    elders   who 
j  rule  or  preside  well,  and  there  is  no 
intimation  of  any  other  class  of  elders 
elsewliere  in  the  New  Testament.     The 
functions  of  ruling   and   teaching   be- 
I  longed  to  all  elders  or  bisliops.     It  was 
required  that  they  should  be    "  apt  in 
teaching,"     and     that     thev     should 
I  "  know  how  to  take  care  of  the  church 
'  of  God  "  (3  :  2,  5),     But  uot  all  devoted 
themselves  to  each   of  these  kinds  of 
labor.     In  apostolic  churches,  where  a 
plurality  of  elders  or  pastors  was  com- 
i  inon,  there  would  naturally  arise  a  di- 
j  vision  of  labor,  according  to  tlie  apti- 
tude  and   training  of  the   individual. 
I  One  would  excel  in  pastoral  oversight, 
I  anotlier  in  preaching,  and  another  in 
j  instructing  and   training.     In   a  large 
church,  like  that  at  Jerusalem,  or  at 
Ephesus,    each   would    find   abun(hint 
opportunity  for  the  exercise  of  the  par- 
ticular gift  in  which  he  excelled.      But 
if  one  excelled  in  all  these,  he  was  to  be 
held  in  the  highest  estimation,  and  be 
accorded  two-fold  honors  and  compen- 
sation.    All  were  to   be  honored,  but 
tliese  the  more  largely,  according  to 
the  greater  gifts,  time,  and  labor  ex- 
pended in  their  work. 
j      18.  The    preceding    injunction    en- 
I  forced  by  Scripture.    For  the  scrip- 


412 


1.  TIMOTHY 


[Ch.  V. 


treadeth  out  the  corn  [Deut.  25  :  4, 
Stpt.}  And,  sThe  labourer  is  worthy 
of  his  reward. 

ly  Against  an  elder  receive  not  an  ac- 
cusation, but  i"  before  two  or  three  wit- 
nesses. 

20  'Them  that  sin  rebuke  before  all, 
k  that  others  also  may  fear. 


treading  out  the  grain  ;  and,  the  work- 

19  man  is  worthy  of  his  wages.  Against 
an  elder  receive  not  an  accusation,  ex- 
cept on  the  testimony  of  two  or  three 

20  witnesses.  Those  wlio  sin  reprove  be- 
fore all,  that  the  rest  also  may  fear. 


g  Lev. 


13 ;  Luke  JO  :  7.  h  Deut.  17  :  6.  i  Gal.  2  :  11-14 ;  Titus  1  :  13. 

kl  ■.•20;  Deut.  13  :  6-11 ;  Acts  5  :  5,  11. 


ture  saith,  Thou  shalt  not  muz-  ! 

zle    the    ox,   a   threshing  ox,    that  ; 
treadeth  out  the  corn,  while  trcad- 
iiuj  out  the  gniin,  with  or  without  drag-  , 
gilig  tlie   thresliiiig   machine.     Quoted 
from   tlie  Septuagint  version  of  Deut.  \ 
25  :  4.    A  negative  reason.    The  sheaves  j 
were  gathered  upon  the  threshing  tloor.  j 
The  oxen  yoked  togetiier  were  driven 
round  and  round  over  the  straw,  drag-  j 
ging  after  them  a  rough  board  witli  an  1 
uneven   irreguhir  under  surface.     The 
beasts  were  allowed  to  help  themselves 
freely  as  they  worked.     If  the  ox  was 
not  to  })e   prohibited    from  taking  an 
occasional  mouthful  of  the  straw,  and 
grain  while  at  work,  surely  the  minis- 
ter, toiling  and   preparing  the  harvest 
for  the  heavenly  garner,  should  not  be 
limited    from     receiving   the  generous 
support  which  is  his  due.     The  argu- 
ment is  from  the  less  to  the  greater.     If  | 
this   is   true  of   oxen,   much   more   of' 
God's  workmen.     See  1   Cor.  9  :  9,  10, 
where  the   tliought   is  more   minutely 
developed.     And  the  word  of  our  Lord 

(Luke    10:7,    uote  ;     aUo    Matt.     10  :  10)^    The 

labourer  is  worthy  of  his  reward, 

his  hire,  wages.  Positive  reason.  If 
this  is  true  of  earthly  labor  it  is  surely  ' 
true  of  toil  in  a  heavenly  calling,  i 
This  is  regarded  by  many  as  a  well- 
known  proverb,  used  alike  by  Jesus 
and  the  apostle.  If  Luke  wrote  his 
Gospel,  as  is  generally  supposed,  under 
the  direction  of  Paul,  and  if  Luke 
prepared  it  while  the  apostle  was  a 
prisoner  at  Ciesarea,  al)Out  A.  D.  58-00, 
then  Paul  was  familiar  with  this  say- 
ing of  Jesus,  and  several  years  later 
could  speak  of  it  as  Scriptiire,  having 
ecjual  authority  and  inspiration  with 
the  Old  Testament  writings. 

19.  Having  directed  Timothy  as  to 
the  treatment  of  elders  who  are  worthy, 
the  apostle  proceeds  to  speak  of  the 
treatment,  by  way  of  discipline,  of 
those  who    are    unworthy.     Against 


an  elder  receive  not  an  accusa- 
tion. Let  it  be  your  habit  (present 
tense)  not  to  receive  an  accusation 
against  an  elder,  but  before,  except 
upon,  the  testimony  of  two  or  three 
witnesses.  Notice  that  this  precau- 
tion is  against  receiving  a  charge 
against  a  minister,  not  in  regard  to  con- 
victing and  judging  him.  According 
to  the  Mosaic  law,  a  charge  could  be 
made  by  one  person,  but  judicial  pro- 
ceedings could  not  be  instituted  except 
the  charge  were  attested  I)}'  two  or 
three  responsible  parties,  and  two  or 
three  witnesses  were  necessary  to  a  con- 
viction   (Deut.  17  :  6  :    19  :  15.  16).      But  thlS 

number  is  required  for  even  receiving 
a  charge  against  an  elder.  His  office 
and  presumed  character  are  in  his 
favor.  His  duties  also  peculiarly  ex- 
pose liim  to  the  oppostion  and  malice 
of  the  enemies  of  Christ  and  his  cause. 
His  character,  reputation,  and  influence 
should  be  carefully  guarded  against 
calumny,  for  if  these  are  marred  or 
brouglit  under  suspicion  his  usefulness 
is  gone. 

20,  But  manifest,  open  sinning  must 
not  be  overlooked,  but  openly  rebuked. 
Them  that  sin,  cht  sin)nng,  con- 
tinued, repeated  acts  of  sin.  The  ex- 
pression is  general,  but  the  connection 
limits  it  to  those  elders,  who  are  living 
unworthily  in  life  or  doctrine,  or  both. 
Elders  form  the  general  theme  of  tliis 
passage  (ver.  n,  19,  22).  Their  sinning 
being  more  or  less  habitual  and  public, 
it  was  not  necessary  that  a  charge  be 
brought  against  them.  (coni]..  vcr.  24; 
Titus  3:10,  11.)  "  Tliis  vcrsc  is  not  in 
conflict  with  Matt.  18  :  15,  as  we  have 
here  the  present,  those  who  keep  on 
si)nii/i(/,  those  icho  hohitual/y  sin  ; 
but  in  Matthew,  //  thy  hrother  shall 
hare  siiined  "  (BoisK).  Rebuke  be- 
fore all,  inasmuch  as  their  sinning 
had  been  open,  and  their  influence  as 
elders  was  extended  and  public.    Thus 


Ch.  v.] 


I.  TIMOTHY 


413 


21  'I  charge  thee  before  God,  and  the 
Lord  Jesus  Christ,  and  the  elect  angels, 
that  thou  observe  these  things  without 
^  preferring  one  before  another,  doing 
nothing  by  partiality. 

22  "Lay  hands  "suddenly  on  no  man; 
p  neither  be  partaker  of  other  men's 
sins.    1  Keep  thyself  pure. 


21  I  charge  thee  before  God,  and  Christ 
Jesus,  and  the  elect  angels,  that  thou 
guard  these  things  without  prejudging, 

22  doing  nothing  with  partiality.  Lay 
hands  quickly  on  no  one,  neither  share 
in   other    men's   sins.     Keep   thyself 


i6  :  13;  2  Tim.  4  :  1. 
3  :  6,  10  ;  see  Josh.  9  :  14. 


m  Lev.  19  :  15 ;  2  Cor.  5  :  16 :  James  2  :  1-4. 
p  Eph.  5  :  11  ;  2  John  10,  11 ;  Rev.  18  :  4. 


n  See  refs.  Acts  6  •  6. 
q  See  refs.  Acts  18  :  6. 


when  Peter  dissembled  at  Antioch, 
Paul  "  withstood  him  to  the  face,"  and 
reproved  him  "  in  tlie  presence  of  all." 
The  apostle  authorizes  Timothy  to  do, 
in  like  manner,  to  siuning  elders. 
That  others  also,  iJi  order  that  the 
rest  a/so,  may  fear.  This  would 
check  others  who  were  sinning  occa- 
sionally or  habitually.  It  wouUl  be  a 
warning  to  other  elders,  and  deter  the 
members  of  the  church  from  going  into 
evil  and  forbidden  courses.  Gram- 
matically </te  rest  may  refer  to  the  other 
elders,  or  to  the  other  members  of  the 
church.  In  either  case  the  salutary 
influence  would  extend  to  the  whole 
church. 

21-25.  A  SOLEMN  CHARGE,  SUM- 
MING FP  HIS  WARNINGS  AND  EX- 
HORTATIONS. Many  see  in  the  ear- 
nestness and  solemnity  of  these  ex- 
hortations evidences  of  timidity  on  the 
part  of  Timothy.  Perhaps  also  the 
aged  apostle  had  regard  to  the  youth- 
fulness  of  Timothy  and  the  prominence 
of  the  elders  who  might  need  rebuke. 

21.  A  solemn  adjuration  to  observe 
the  precepts  given.  I  charge  thee 
before  God,  and  the  Lord  Jesus 
Christ,  etc.  /  snlemnfy  conjure  thee, 
ill  the  presence  of  God  and  Christ  Jesus 
and  the  elect  angels,  that  great  and 
glorious  assembly  who  are  witnesses  of 
this  charge  and  these  proceedings.  The 
reference  is  not  to  the  future  judgment, 
but  to  the  present  surrounding  heavenly 
beholders,  (Comp.  Heb.  12  :  i,  22-24.)  The 
term,-  elect,  or,  chosen  angels,  may  be 
applied    to  all   of   God's   holy   angels 

(Jiidel4;    Matt.  25  :  31)^  ))ut  it  is    SUggCStive 

of  these  angels,  as  not  having  lost  their 
first  estate  (.ludeG),  who  are  the  chosen 
ministers  of  God,  and  are  interested  in 

our   salvation   (^fatt     is  :    lO;    l  Cor.    4  :  9  :    l 

Peter  1  :  12).  That  thou  obscrvc 
these  things,  the  injunctions  just 
given  (ver.  17-20)^  especially  those  of  ver. 
19,   20.     Without    preferring   one 


before  another,  rather,  without  pre- 
judging, either  favorably  or  unfavora- 
bly. He  was  to  weigh  each  case,  and 
decide  justly,  according  to  the  evidence. 
Sonie  translate,  without  prejudice,  but 
the  word  does  not  in  itself  have  an  un- 
favorable meaning,  and  it  is  not  de- 
manded by  the  passage.  The  next 
clause  is  explanatory,  doing  nothing 
by,  or,  with,  partiality.  He  must 
not  be  biased  in  feeling  or  judgment, 
nor  show  favor  toward  one  against 
another.  He  is  to  decide  and.  act 
righteously,  without  fear  or  favor. 

2'2.  Lay  hands  suddenly, 
quickly,  involving  an  idea  of  inconsid- 
erateness,  Lay  hands  hastily  on  no 
man,  referring,  doubtless,  to  the  set- 
ting apart,  or  ordaining,  one  to  be  a 
minister  or  elder.  Some  refer  this  to 
the  laying  on  of  hands  at  the  readmis- 
sion  of  excluded  persons  to  the  church. 
But  there  is  no  evidence  of  such  a 
custom  in  apostolic  days.  Others,  on 
account  of  its  general  and  indefinite 
expression,  take  it  to  mean  that  Timo- 
thy is  to  lay  hands  hastily  on  no  one, 
whatever   the  occasion  might  be  (Matt. 

19:13-15;    Acts  8  :  17  :    6:6:    13:'3).     It  SCemS, 

however,  more  natural  to  refer  it  to  the 
act  accompanying  ordination  to  the 
ministry.  For  (1)  the  apostle  is  speak- 
ing of  elders  in  the  preceding  context ; 
and  (2)  theclear  meaning  of  the  plirase 
in  the  other  two  places,  wliere  it  occurs 
in  these  Epistles  (4  :  u;  2  Tim.  1  o),  ap- 
pears to  be  the  imposition  of  hands  when 
Timothy  was  set  apart  to  tlie  ministry. 
(comp.  uote  on  4 :  14.)  Neither  be  par- 
taker of,  or,  a  sharer  in,  other 
men's  sins,  by  over  hasty  action,  as 
he  would  be  if  lie  thoughtlessly  laid 
hands  on  the  unworthy,  tlius  bringing 
evil  upon  others  and  scandal  to  the 
church.  (f;omp3:io.)  Noticc  that  Jcsus 
chose  the  Twelve  after  a  night  of  prayer, 
and  after  most  of  them  had  been  with 
him  at  least  a  year  (i-uke  6  :  12, 13).    And 


414 


I.  TIMOTHY 


[Ch.  V. 


•j;i  Drink  no  longer  water,  bnt  use  a 
little  wine  'for  tliy  stomach's  sake  and 
tliine  often  inliruiities. 

21  'Some  men's  sins  are  open  before- 
hand, going  before  to  judgment;  and 

20  some  men  they  follow  after.    Likewise 

>■  Ps.  104  :  15:  Prov.  31  :  6. 


23  pure.  No  longer  drink  water  only,  but 
use  a  little  wine  for  thy  stomach's 
sake,  and  for  tliy  frequent  infirmities. 

24  The  sins  of  some 'men  are  openly  mani- 
fest, going  before  to  judgment ;  and 

25  some  men  they  also  follow  after.    In 


Acts  5  :  1-11. 


Paul  and  Barnabas  did  not  appoint 
elders  on  tiieir  first  missionary  tour 
until  on  their  homeward  journey,  when 
there  had  l)een  time  to  test  character 
and  select  proper  persons  (Acts  u  :  20-23). 
And  Timotiiy  himself  was  not  set  apart 
till  some  time  after  his  conversion. 
Keep  thyself  (emphatic)  pure. 
This  e.\liortation  is  general  and  in- 
detinite,  l)Ut  it  evidently  has  relation 
to  what  precedes,  and  strengthens 
the  thought.  Tiiat  is  negative,  neither 
be  a  sharer ;  this  is  positive,  Thyself 
keep  thou  pure.  Guard  against  tempta- 
tions of  thine  own  also.  Be  pure, 
blameless  in  tliy  inward  and  outward 
life,  (co.np.  1  johu  3  :  :i.)  So  slialtthon 
be  an  example  to  those  in  the  ministry, 
and  fitted  to  act  as  a  judge  and  to  re- 
l)uke  sin.  Then  in  condemning  others 
thou  wilt  not  condemn  thyself. 

23.  P>ut  Timothys  needed  not  only  a 
healthy  soul,  but  also  a  sound  and 
liealtiiy  b(»dy.  Sentence  after  sentence, 
beginning  with  ver.  19,  are  thrown  in 
without  connectives.  But  there  evi- 
dently was  a  connection  of  thought  in 
the  apostle's  mind.  To  tit  him  more 
fully  for  the  whole  round  of  Christian 
and  official  duty,  Paul  adds  medical 
advice.  Drink  no  longer  water 
(Dilii.  Timothy  was  a  total  abstainer, 
prol)ably  as  an  example  to  others 
(uom.  u  :  21)^  and  as  a  duty  which 
he  owed  liimself.  lie  would  check 
in  himself  and  others  the  use  of  strong 
drink,  which,  then  as  now,  was  a  com- 
mon vice  and  fraught  with  so  much 
ruin  of  soul  and  body.  IJnt  use  a 
little,  a  small  quantity  of,  wine  for 
thy  stomach's  sake,  on  ocannif  of 
llijl  s/t)iii(irh,  which  was  in  an  un- 
healthy condition.  And  thine  often 
inlirniities,  fhi/  frequent  we(tkne.s.ses, 
thy  oft-recurring  ailments.  Timothy 
appears  to  have  been  in  delicate 
healtii,  and  Paul  advises  a  little  wine, 
not  as  a  sim])le  beverage,  bnt  as  a 
medicine,  perhaps  at  the  suggestion 
of  Luke,  the  beloved  phy^sician.  God 
is  the  giver  and  j)rcscrver  of  life,  the 


healer  of  disease  and  the  restorer  of 
health ;  but  we  are  to  use  the  wisdom 
and  the  means  he  has  given  us.  Mat- 
thew Henry  has  well  said  (i<a.  38:21): 
"  We  do  not  trust,  but  tempt  God,  if, 
when  we  pray  to  him  for  help,  we  do 
not  second  our  prayers  with  our  en- 
deavors. We  must  not  put  physicians 
or  plij'sic  in  the  place  of  (iod,  but  use 
them  in  subordination  to  God  and  to 
his  providence;  help  thyself,  and  he 
will  help  thee."  Paul  acts,  and  he 
would  have  Timothy  act,  on  the  same 
principle  as  most  temperance  people  do 
to-day. 

24.  Paul  summarily  states,  in  this 
verse  and  the  next,  general  facts  in  re- 
gard to  the  sins  and  the  good  works  of 
men,  which  sliow  why  he  should  exer- 
cise great  care  in  the  treatment  of  el- 
ders who  may  l>e  under  suspicion,  and 
caution  in  ordaining  persons  to  the 
ministry.  In  diti'erent  cases  he  must 
use  dilierent  precautions.  Some 
men's  sins  are  open  before- 
hand, ope)>/y  evident,  manifest  before- 
hand and  known  to  all  observers. 
(^oing  before  to  judgment,  or, 
trial.  They  are  sucli  open  sins,  such 
plain  violations  of  God's  law,  that,  like 
heralds  proclaiming  their  character, 
they  anticipate  the  decision  and  con- 
demnation of  justice.  "We  liave  seen 
already  what  relation  these  words  have 
to  the  context.  They  refer  to  the  discern- 
ment between  good  and  bad  candidates 
for  the  ministry,  and  between  good  and 
bad  ministers,  pointing  out  that  in 
most  cases  such  discernment  is  not  dif- 
ficult, because  men's  own  conduct  acts 
as  a  herald  to  their  character,  ])roclaim- 
ing  it  to  all  the  world"  (Pj.fMMER). 
And  some  men  they,  their  sins, 
follow  after,  becoming  manifest  after 
the  investigation  and  proceedings  of 
judgment  or  trial.  In  the  case  of  some, 
who  appear  outwardly  upright  and  en- 
joy public  confidence,  but  who  are  se- 
cretly corrupt  and  unpiincipled,  their 
sins,  though  concealed,  al.<o  become 
niauifest  after  investigation,  or  by  their 


Ch.  v.] 


I.  TIMOTHY 


415 


also  '  the  good  works  of  some  are  mani- 
fest bet'oiehand ;  and  they  that  are 
otherwise  "  cannot  be  hid. 


like  manner  also  the  works  that  are 
good  are  openly  manifest;  and  tliose 
that  are  otherwise  cannot  be  hidden. 


M  Ps.  37  :  5,  6  ;  Matt.  6  :  3-6. 


results.  Hence  the  need  of  caution, 
both  as  to  1) raise  or  blame.  "The 
practical  inference  is  that  one  in  Tim- 
othy's position  dare  not  rest  satisfied 
with  formal  negative  evidence  as  to  the 
character  of  those  upon  whom  he  lays 
0)1  hands;  '  nothing  to  their  discredit ' 
is  not  a  sufficient  guarantee,  unless 
careful  and  detailed  inquiry  has  been 
made"  (J.H.Bernard).  The  same 
facts  have  even  a  deeper  significance  in 
reference  to  the  final  judgment.  The 
sins  of  some  are  prophetic  of  their  final 
doom,  while  the  sins  of  some  will  only 
be  brought  to  light  and  condemnation 
at  the  judgment  seat  of  Christ. 

25.  LikeAvise  also,  the  same  holds 
true  of  the  righteous  as  of  the  wicked. 
The  good  Avorks  of  some  are 
manifest  beforehand,  or,  there  are 
good  works  that  are  evident,  openly 
manifest,  to  all  beholders,  as  to  their 
true  character.  And  they,  or,  such, 
referring  not  to  men  but  to  good  works, 
that  are  otherwise  than  openly 
manifest  cannot  he  hid.  Good 
works  may  be  concealed,  or  not  recog- 
nized for  a  time,  or  not  at  once  made 
evident  as  to  their  character,  but  sooner 
or  later  they  will  come  to  tlie  liglit  as 
truly  righteous.  Character,  wdiether 
good  or  bad,  will  in  the  end  be  known. 
"There  is  nothing  covered  that  will 
not  be  revealed,  or  hid  that  will  not  be 
knoAvn "  (Matt,  lo  :  26).  Hcucc  Paul 
would  have  Timothy  form  no  hasty 
judgment  in  regard  to  the  character  of 
the  ministry,  or  of  candidates  for  the 
ministry.     Be  not  too  hasty  in  favoring 

(last  verse),  nor  in  Condemning  (this  verse). 

Practical  Remarks. 

1.  The  precepts  of  the  gospel  do  not 
require  us  to  transgress  the  proprieties  of 
life  (ver.  1 ;  1  Cor.  9  :  19-21 ;  14  :  40). 

2.  Ministers  of  the  gospel,  especially 
young  ministers,  should  most  carefully 
and  prayerfully  heed  the  directions  of 
Paul,  in  regard  to  their  demeanor  toward 
older  and  younger  men  and  women.  In 
nothing  else  do  they  more  need  the  grace 
of  God,  and  the  exercise  of  vigihince  and 


common  sense,  purity,  and  integrity  (ver. 
1,  2;  Col.  4  :  17;  Titus  2  :  T-'J). 

3.  Great  care  should  be  taken  in  the 
distribution  of  the  charities  of  the  church. 
Detailed  treatment  of  widows  in  general, 
and  of  the  poor  of  the  church,  will  be 
modified  by  the  social  conditions  and 
customs  in  different  countries  and  ages 
(ver.  3,  4,  5,  9,  10 ;  Mark  14  :  7). 

4.  Kindness  t(^  parents  and  grandpar- 
ents, and  a  readiness  to  help  in  their  sup- 
port, if  need  be,  is  the  becoming  duty  of 
a  Christian,  and  is  especially  pleasing  to 
God  (ver.  4;  Matt.  15  :  4-9;  Eph.  6  :  1, 
2). 

5.  One  of  the  first  obligations  of  the 
Christian  is  to  provide  for  the  comfortable 
support  of  his  own  family,  and  those  de- 
pendent on  him.  Unwillingness  to  dc 
this  is  unnatural,  ungodly,  and  disgrace- 
ful to  the  Christian  cause  (ver.  8 ;  Rom. 
12:17;  2  Cor.  8  :  21). 

6.  Voluptuous,  luxurious  living  is  un- 
becoming a  follower  of  Christ,  and  if  in- 
dulged in  by  a  Christian  must  tend  to 
spiritual  decay  (ver.  6,  7,  11,  12 ;  James  5  : 
1-6;  Luke  9  :  58). 

7.  Widows  and  others  who  are  supported 
by  the  church  should  be  examples  of  holy 
living  and  usefulness  (ver.  10). 

8.  Tattlers  and  busybodies,  whether 
men  or  women,  are  great  evils  in  any 
church  or  community.  They  should  give 
themselves  to  prayer  and  to  some  useful 
occupation  (ver.  13  ;  2  Thess.  3  :  11,  12). 

9.  Marriage  is  a  great  barrier  to  vice, 
and  may  be  made  a  great  blessing  to  the 
family  and  the  church  (ver.  14,  15;  Heb. 
13  :  4  ;  Luke  1:6;  Acts  18  :  26). 

I  10.  "The  admission  of  young  women 
'  into  institutions  where  it  is  expected  that 
I  they  will  never  be  married,  thus  exposing 
I  them  to  the  manifold  evils  of  such  a  con- 
1  dition,  is  directly  opposed  to  the  revealed 
j  will  of  God,  and  productive  of  great  mis- 
chiefs to  themselves  and  the  community  " 
1  (ver.  14,  15;  4  :3). 

11.  Christian     people    should    support 
:  their  own  poor  if  possible,  so  that  the 


410 


I.  TIMOTHY 


[Cii.  VI. 


'Hie  duties  of  bondservants. 

«      LET  as  many  »  servants  as  are  under 

the    voke    count    their   own    masters 

worthy  of  all  honour,  J  that  the  name 

of  God  and  his  doctrine  be  not  blas- 

2  phemed.    And  they  that  have  believ- 


6  LET  as  many  as  are  servants  under 
the  yoke  account  their  owu  masters 
worthy  of  all  honor,  that  the  name  of 
God    and    the    teaching  be  not  blas- 

2  phemed.    And  they  that  have  believ- 


X  Eph.  6  :  5-8. 


y  2  Sam.  12  :  14  ;  Titus  2  :  5,  8. 


church  may  look  after   those   members 
who  are  really  needy  (ver.  1(3). 

12.  It  is  worth  considering  whether  a 
plurality  of  pastors,  or  a  pastor  with  as- 
sistants, may  not  be  best  for  many  large 
churches,  especially  in  cities  (ver.  17 ; 
Acts  20:  28). 

13.  A  church  owes  to  her  pastor  not 
only  respect  and  gratitude,  but  a  comfort- 
able supix)rt  (ver.  17,  18). 

14.  A  good  minister's  character  belongs 
not  only  to  himself  and  family,  it  is  also 
the  property  of  the  church.  It  should 
not  be  wantonly  assailed,  it  should  be 
properly  protected  and  defended  (ver. 
19;  Ps.  105  :  15). 

15.  Wicked  ministers  are  subject  to  cen- 
sure, and  to  the  discipline  of  the  church. 
The  discipline  is  spiritual  in  its  nature, 
and  does  not  extend  to  fines,  imprison- 
ments, or  to  corporeal  punishments  of  any 
kind  (ver.  20;  Matt.  18  :  17,  18;  John  18": 
36,  37). 

16.  One  of  the  ends  of  punishment  is 
not  one's  private  gratification,  but  the 
prevention  of  crime  (ver.  20;  1  Peter  2  : 

17.  We  should  so  avoid  sin  and  aim 
after  right  doing  as  though  the  eyes  of 
the  universe  were  upon  us  (ver.  21 ;  Heb. 
12:1). 

18.  The  pastor  should  conduct  the  af- 
fairs of  the  church  with  strict  partiality, 
recognizing  the  equal  rights  of  all,  of 
whatever  rank,  age,  sex,  or  color  (ver. 
21;  James  2  : 1-4). 

19.  Churches  and  councils  are  often 
largely  to  blame  and  responsible  for  the 
yircmature  ordination  of  men  to  the  min- 
istry (ver.  22). 

20.  The  example  of  Timothy  and  the 
advice  of  Paul  accords  with  sound  tem- 
perance principles  and  practice  (ver.  23). 

21.  A  day  of  final  reckoning  is  neces- 
sary for  a  righteous  adjustment  of  things, 
for  the  exhibition  of  the  righteous  char- 


acter of  God  and  the  true  characters  of 
men  (ver.  24,  25 ;  Rom.  3  :  26 ;  2  Cor.  5  : 
10). 

CHAPTER  YI. 

The  apostle  begins  this  chapter  by 
enjoining    obedience    upon    Christian 
bondservants  (^er.  1,2)  ;  then  utters  fur- 
ther warnings  against    false    teachers 
and    against    covetousness    (ver.    3-10) ; 
earnestly  exhorts  Timothy  to  personal 
godliness  and  ministerial  faithfulness 
j  (ver.  11-16) ;  givcs  a  solemu  charge  to  the 
I  rich  (ver.  17-19) ;   and   concludes  witli  a 
'  closing    exhortation    and    benediction 

(ver.  20,  21 ). 

I     1,2.  Obedience   to   their  mas- 

I  TERS  TO  BE  ENJOINED  I'PON  CHRIS- 
I  TIAN  BONDSERVANTS.  (Conip.  Eph.  6  : 
j  5-8  ;   Col.  3  :  22-25  ;   and  Philemon.)      It  sliould 

I  be  noticed  that  while  Paul  gives  atten- 
tion to  other  social  relations  in  his 
Epistles  to  the  Ephesians  and  Colos- 
sians,  he  here  only  exhorts  bondserv- 

j  ants.  But  he  makes,  as  nowhere  else  in 
his  writings,  a  distinction  between  serv- 
ants having  lieathen  and  those  having 

j  Christian  masters. 

I  1.  Let  as  many  servants  as,  etc. 
Let  as  many  as  are  under  the  yoke, 
of  service,  as  slaves,  or,  boiidscrvanfs,  in 
involuntary  servitude,  count  their 
own  masters  worthy  of  all  hon- 
our, all  consideration  and  service,  as 
due  to  them  as  masters.  Compare  the 
use  of  the  word  "honour"  in  5  :  17. 
That  the  name  of  God  and  his 
doctrine,  teaching,  be  not  blas- 
phemed, evil  sjwk'en  of,  as  subverting 
social  relations  and  rendering  persons 
unfit  to  di.'icharge  the  duties  pertaining 
to  their  social  conditions.  (Comp.  Titus 
2:9,10:  Rom.  2  :  2+. )  Paul  would  guard 
servants  from  thinking  that  they  were 
at  all  released  from  earthly  duties  be- 
cause of  their  spiritual  relationships 
and  their  heavenly  calling.  Rather  be 
would  have  them  show  to  their  masters 
that  in  becoming  Christians  they  bad 
})ecome  better  men  and  women,  and  the 


Ch.  XL] 


1.  TIMOTHY 


417 


ing  masters,  let  them  not  despise  them, 
because  they  are  brethren  ;  but  rather 
do  them  service,  because  they  are  faith- 
ful and  beloved,  ^  partakers  of  the 
benefit. 

General  directions  o?id  admonitions. 

3  These  things  teach  and  exhort.  If 
any  man  » teach  otherwise,  and  consent 
bnot  to  wholesome  words,  even  >^the 
words  of  our  Lord  Jesus  Christ,  ^  and 
to  the  doctrine  which  is  according  to 


ing  masters,  let  them  not  despise  them 
because  they  are  brethren  :  but  serve 
them  the  more,  because  they  who  re- 
ceive the  benefit  are  believin'g  and  be- 
loved. These  things  teach  and  exhort. 


3  If  any  one  teaches  otherwise,  and 
assents  not  to  healthful  words,  those 
of  our  Lord  Jesus  Christ,  and  to  the 
teaching  which  is  according  to  godli- 


a  1  :  3.  &  See  refs.  1  :  10. 

d  Titus  1  :  1  ;  2  :  11-14  ;  2  Peter  1 


c  1  Thess.  4:1,2. 


more  faithful  and  conscientious  in  the 
discharge  of  every  duty. 

2.  And  they  that  have  believ- 
ing masters,  let  them  not  despise 
them,  as  their  liunian  nature  and 
pride  might  tempt  them  to  do,  be- 
cause they,  the  masters,  are  breth- 
ren, and  the  bond  and  the  free  are  all 
one  in  Christ  Jesus,  spiritually  in  the 
same  rank,  and  standing  on  the  same 
level  (Gal.  3  :  28).  Their  spiritual  rela- 
tions did  not  alter  their  earthly  stations 
and  their  civil  relation.  But  rather 
do  them  service,  serve  them  the 
more  earnestly.  Being  Christians  they 
would  be  better  masters,  and  so  deserv- 
ing of  better  service.  Because  they, 
the  masters,  are  faithful,  better,  be- 
lieving, and  beloved,  having  the 
character  of  those  Avho  trust  in  God 
and  are  beloved  of  God  and  men,  par- 
takers, in  return  for  their  Christian 
disposition  and  bearing,  of  the  ben- 
efit, of  your  service.  The  word  ren- 
dered partakers  means  to  receive  in  re- 
turn, implying  mutual  kindness  and 
faithfulness  between  Christian  masters 
and  slaves,  that  the  service  of  the 
slaves  was  in  a  sense  good  offices  and 
benefits  in  return  for  the  benefit  re- 
ceived by  them  from  their  masters. 
We  catch  not  only  an  inner  view  of 
the  reciprocal  relation  between  masters 
and  slaves  in  apostolic  churches,  but 
we  also  see  a  hint  of  what  the  apostle 
thought  this  relation,   under  existing 

circumstances,  ought  to  be,      (Comp.  Phile- 
mon 14,  15.  ) 

Paul  met  and  recognized  the  social 
relations  of  society  as  they  then  ex- 
isted. He  did  not  undertake  to  change 
them,  which  would  have  been  impos- 
sible, but  by  the  inculcation  of  Chris- 
tian equality  and  love  he  tried  to  Ibetter 
conditions,   and  lay  down  principles, 


■which  in  the  end  would  result  in  the 
removal  of  the  evils.  The  gradual  es- 
tablishment of  woman's  position  in  the 
family,  the  general  abolisliment  of 
slavery,  the  increasing  prevalence  of 
religious  freedom,  or  soul  liberty,  and 
the  growing  international  brotherhood 
among  the  nations,  are  wonderful  indi- 
cations of  the  power  of  tlie  gospel  upon 
the  social  and  civil  relations  of  man- 
kind. These  things  teach  and 
exhort,  referring  especially  to  Avhat 
precedes  in  verses  1  and  2,  with  j)er- 
haps  a  general  reference  to  the  whole 
section  from  ,5:1. 

3-10.  Warning  against  false 
teachers    and    their    covetous- 

NESS, 

3.  Paul  turns  again  to  false  teachers 
and  their  perverted  teachings,  Avhich 
he  had  noticed  in  4  :  1-5,  7.  If  any 
man  teach  otherwise,  better, 
teaches  different,  that  is,  different  doc- 
trine, referring  primarily  to  his  direc- 
tions just  given  in  regard  to  slaves ;  but 
generally  to  his  instructions  embodied 
in  the  whole  Epistle,  And  consent 
not,  or,  assents  not,  to  wholesome, 
sound,  healthful,  words  (see  on  i  :  lo)^ 
opposed  to  the  sickly  words  of  false 
teachers  (^er.  4),  even  the  words  of 
our  Lord  Jesus  Christ,  The  gospel 
which  Paul  preached  was  "by  revela- 
tion of  Jesus  Christ"  (Gai.  i  :  12)^  and 
he  wrote  under  the  Lord's  direction 
and  according  to  the  Spirit  of  God 
(1  Cor.  7  :  10, 40).  The  words  of  Jesus  are 
life-giving  ;  thevmust  be  health-giving 
(John  6  :  6s).  this  thought  Paul  ex- 
pands. In  not  assenting  to  the  health- 
ful words  of  the  Lord  Jesus,  they  could 
not  assent  to  the  doctrine,  the  teach- 
ing, which  is  according  to  godli- 
ness, the  principles  of  practical  piety 
and  holy  living.    Compare  a  worldly 


2B 


418 


I.  TIMOTHY 


[Ch.  VI, 


4  godliness  ;    he    is    proud,    «  knowing  | 
nothing,  but  doting  about  f  questions 
and  strifes  of  words,  whereof  cometh 
envy,  strife,  railings,  evil  surniisings. 

5  perverse  disputings  of  smen  of  corrupt 
minds,    and    destitute   of    the    truth,  : 
•'sui>posing    that    gain    is    godliness.  ! 
'From  sneh  withdraw  thyself.  ! 

6  But  ^  godliness  with  contentment  is  \ 

7  great  gain.    For  'we  brought  nothing  | 


4  ness,  he  is  puffed  up,  knowing  nothing, 
but  morbid  about  questions  and  strifes 
of    words,   from   wl)ich    comes    envy, 

r)  Strife,  railings,  evil  surmisings,  wran- 
glings  of  men  corrupted  in  mind,  and 
robbed  of  the  truth,  supjiosing  that  god- 

fi  line.ss  is  a  means  of  gain.  But  godli- 
ness with  contentment  is  a  great  means 

7  of  gain.    For  we  brought  nothing  into 


«  1  :  7  ;  I  Cor.  8  :  2. 
i  Rom.  16  :  17, 18. 


/1:4.  jr  2  Tim.  3:8.  /t  Titus  1  :  11 ;  2  Peter  2  :  3,  15. 

ft  4  :  8 ;  Prov.  15  :  16 ;  Phil.  4  :  11-13  ;  Heb.  13  :  5.  I  Job  1  :  21. 


godliness  in  ver.  5,  which  was  made  a  | 
mcfDis  of  gain. 

4.  He  is   proud,  jjuffcd   up,  as  it 
were  with  smoke,  conceited,  self-opin- 
ionated, inflated  with  misty  ideas  and 
yet    positive    in    his    assertions.     The 
same  verb  occurs  in  3  :  6,  on  which  see 
note.     Knowing     nothing,    under- 
atandiiH/  nothing  of  the  gospel,  as  he  ' 
ought.     His  ignorance  is  relative  and 
comparative.     "Knowing   nothing   of  [ 
those  saving  truths  wliich  are  all-im-  \ 
portant,  and  compared  with  Avhich  all 
other  knowledge  is  as  worthless  chaft'" 
(Boise).     But  doting,  rather,  f//.<t- 
eased,  in  mind,  having  a  morbid,  sickly 
fondness  for  questions  and  strifes 
of   Avords,  disputations    and   wordy 
wranglings.    (^w  on  i  :  4.)     Whereof 
cometh  envy,  in  respect  to  tho.se  in 
higher  positions  or  in  more  prosperous 
circumstances;   strife,   a  natural  ac- 
companiment and  result  of  envy ;  rail-  [ 
ing,  injurious  and  .slanderous  remarks 
against  one  another;    evil    surmis-  ' 
ings,  suspicions,  in  respect  to  the  mo- 
tives   and    intentions   of   others.    We 
have  four  peculiar  words  in  this  verse,  j 
puffed  up,  diseased,   strifes  of  irords,  ' 
surmisings,  indicating  the   new  obser-  i 
vations  and  experiences  of  the  apostle  | 
in   churcli   life.     It   seems  very  likely 
that    false    teachers    were    perverting  | 
Cliristian  freedom  into  social  disorder,  I 
and    teaching    doctrines   which    could 
result  only  in  revolution  and  anarchy. 
It  is  .said  that  some  rabbinical  teachei-s 
lu'ld    that   conversion    to   .ludaism    re- 
leased men  from  their  previous  relations. 
Similar  views  may  have  been  held  by  ' 
some  in  Christian  communities. 

5.  Envy  and  strife  were  the  first  re-  i 
suits  of  the   morbid  questionings  and 
controversies   of   these    false    teachers 
(last    verse),   resulting    in    perverse 
disputings,  rather,  incessant  disputes,  ' 


violent  contentions,  of  men  of  cor- 
rupt minds,  corruption  as  to  their 
whole  inner  nature,  including  the  in- 
tellect and  moral  nature.  And  desti- 
tute, rather,  bereft  or  robbed,  of  the 
truth,  through  demoniacal  influence 
(+:!)•  And  this  fearful  condition  is 
manifested  in  their  low  and  mercenary 
conception  of  godliness.  Supposing 
that  gain  is  godliness,  rather,  that 
godliness  is  a  means  of  gain,  of  money- 
inaking  and  advancing  one's  worldly 
good.  Religion  with  them  was  only  a 
form,  Avhich  they  regarded  as  a  good 
investment,  a  means  of  advancing  and 
enriching  them.selves.  Such  was  Simon 
Magus  who  thought  to  purchase  the 
gift  of  God  with  money  (Acts  s  :  i8). 
Avarice  and  an  avaricious  spirit  seem 
to  have  been  one  of  the  dangers  to 
which  Christians  were  at  tliis  time  ex- 
posed (ver.  9.  10.  17-19).  From  such 
withdraAV  thyself.  These  words  are 
wanting  in  the  oldest  manuscripts  and 
version,  and  are  omitted  in  the  best  text. 
6,  But,  in  a  very  difterent  sense, 
godliness  united  with  content- 
ment is  (emphatic)  certainly  is, 
great  gain,  a  great  means  of  gain. 
Tlie  meaning  oi  contentment  is  a  feeling 
of  satisfaction  with  one's  own  lot,  of 
having  a  sufliciency  of  means,  tliough 
the  slenderest.  It  is  so  explained  in 
ver.  8.  It  is  translated  "all  suffi- 
ciency," that  is,  sufficient  in  every- 
thing* in  2  Cor.  9  :  8.  (See  note.)  Com- 
pare Phil.  4:11,  "For  I  learned,  in 
whatsoever  state  I  am,  to  be  content." 
The  gain  here  has  reference  not  to 
lieavenly  bles.sedness,  but  to  the  advan- 
tages and  blessings  of  piety  in  this  life. 
"  Godliness  is  profitable  for  all  things, 
having  the  promise  of  tlie  life  that  now 
is"  (*  :  8),  How  godliness  is  a  great 
means  of  gain  is  told  in  the  next  three 
verses. 


Oh.  VI.] 


I.  TIMOTHY 


419 


into  this  world,  and  it  is  certain  «»  we  can 

8  carry  nothing  out.  And  °  having  food 
and  raiment  let  us  be  therewith  con- 

9  tent.  But » they  that  will  be  rich  fall 
into  teraptation  Pand  a  snare,  and  into 
many  foolish  and  hurtful  lusts,  ^i  which 
drown  men  in  destruction  and  perdi- 

10  tion.    'For  the  love  of  money  is  the 


the  world  ;  neither  can  we  carry  any- 

8  thing  out ;  and  having  food  and  cov- 
ering, with  these  we  shall  be  content. 

9  But  they  who  desire  to  be  rich  fall  into 
temptation  and  a  snare,  and  into  many 
foolish  and  hurtful  desires,  which  sink 
men  into  destruction  and   perdition, 

10  For  the  love  of  money  is  a  root  of  all 


m  Luke  12  :  20,  21.  n  Gen.  28  :  20 ;  Matt.  6  :  11,  25-33  ;  Heb.  13  :  5,  6. 

0  Gen.  13  :  10-13  :  Xum.  22  :  16-22  ;  31  :  8 ;  Prov.  15  :  27  ;  Matt.  13  :  22  ;  19  :  22.  p  Prov.  28  :  20. 

q  Josh.  7  :  24-26  ;  Acts  5  :  4,  5.  r  Micah  7  :  3,  4. 


7.  A  two-fold  reason  for  uniting  con- 
tentment with  godliness.  The  best 
text  omits  It  is  certain ;  and  the 
construction  becomes  difficult.  The 
best  solution  is  to  regard  the  verse  as 
giving  a  double  reason,  thus :  For  we 
brought  nothing  into  the  world;  and 
because  ive  are  not  to  able  to  carry  any- 
thing out.  We  come  into  the  world 
empty-handed ;  why  should  we  Ijc  dis- 
contented Avith  what  is  given  us  ?  And 
however  much  we  may  amass  in  this 
world,  we  must  at  our  departure  leave 
all  behind  us.  Why  then  be  nervously 
anxious,  laboriously  toil  to  augment 
wealth,  and  not  be  contented  with  our 
lot?  AVe  shall  carry  out  of  the  world 
no  more  and  no  less  than  we  brought 
with  us.  Why  complain  ?  Similar 
are  the  words  of  Job  (i  :  21),  and  of  the 
psalmist  («  :  16-20),  Earthly  treasures 
are  transitory  and  unsatisfactory. 
They  bring  to  us  anxieties,  worries, 
burdens,  and  obligations,  and  with 
them  discontentment. 

8.  An  additional  reason.  And, 
therefore  also,  having  food  (the 
plural),  supplies  of  sustenance,  and 
raiment  (plural),  articles  of  covering 
and  shelter,  including  tent  and  roof- 
covering  as  well  as  raiment.  Let  us 
be  therewith  content,  rather,  with 
these  supplies  and  necessary  things, 
trusting  in  God  and  living  piously,  we 
shall  be  satisfied,  that  is,  content.  This 
meaning  of  the  verb  is  found  in  Luke 
8  :  14  and  Heb.  13  :  5.  Our  necessary 
wants  are  comparatively  few.  Having 
these  we  should  be  satisfied  in  trustful 
dependence  upon  God  whom  we  serve. 
"We  shall  have  enough  in  fact ;  why 
not  also  in  feeling?  "  (Bengel.  ) 

9.  But,  in  contrast  to  those  who  ex- 
ercise a  godly  contentment,  they 
that  will,  ivho  desire  to,  be  rich. 
Notice,  Paul  does  not  designate  the 
rich,  but  those  who  are  desiring  and 


are  setting  their  hearts  on  obtaining 
riches.  A  person  maj^  be  wealthy  and 
yet  not  set  his  atfections  upon  wealth, 
but  may  be  using  it  rightly  and  wisely 
for  the  highest  and  best  ends.     (Comp. 

Luke     7:5;     Acts     10:1,     2.)        Fall      iutO 

temptation,  to  forget  God  and  neglect 
his  service  and  to  use  improper  and  un- 
righteous means  to  enrich  themselves ; 
and  a  snare,  entangled  and  caught 
in  the  alluring  and  seductive,  worldly 
and  overreaching,  methods  of  obtain- 
ing wealth,  like  a  bird  taken  in  a  trap 
(Prov.  7 :  23).  They  bccomc  prisoners  and 
slaves  to  worldliuess  and  sin,  to  cares, 
worldly  customs,  and  artificial  wants. 
(Comp.  Matt.  13  :  22.)  As  a  consequcuce 
they  also  fall  into  many  foolish, 
unreasonable,  senseless,  and  hurtful 
lusts,  those  desires  which  are  destruc- 
tive of  one's  manhood  and  in  the  end 
of  the  soul.  And  so  it  is  added,  which 
drown,  rather,  sink,  men  into  the 
depths  of  destruction  and  perdi- 
tion. Tlie.se  two  words  together  give 
a  solemn  intensity  to  the  utter  ruin 
into  which  such  men  sink,  pointing  to 
the  destruction  and  loss  of  a  h"fe  of 
blessedness  after  death.  With  the 
above  compare  3  :  7  and  2  Tim.  2  :  26. 
At  Ephesus,  where  there  was  great 
wealth  and  abundant  commerce,  a  de- 
sire to  be  rich  was  a  great  and  com- 
mon temptation  to  the  members  of  the 
church  ;  hence  Paul's  earnest  Avarnings 
against  it.  Chrysostora  in  his  day 
speaks  of  these  snares  and  lusts  lead- 
ing many  to  destruction.  The  same 
warning  is  needed  in  our  day.  Com- 
pare Judas,  "the  son  of  perdition," 
who  in  his  avaricious  greed  not  only 
steals,  but  sells  his  Lord  (•Toim  12  :  6:  l7^ 

10.  This  verse  gives  a  reason  for  the 
thought  of  the  preceding  verse.  For 
the  love  of  money,  avarice,  a  pas- 
sion for  money  on  its  own  account,  for 


420 


I.  TIMOTHY 


[Ch.  VI. 


root  of  all  evil :  which  while  some 
covetL'd  after,  they  have  erred  from  the 
faith,  and  »  p)ierc'ed  themselves  through 
with  mauj'  sorrows. 

11  •  But  thou,  O  man  of  God,  liee  these 
things;  and  follow  after  righteousness, 
godliness,  faith,  love,  patience,  meek- 

12  ness.    "Fight  the  good  fight  of  faith, 


evils  ;  which  some  longing  for  wan- 
dered away  from  the  faith,  and  pierced 
themselves  through  with  many  sor- 
rows. 

11  But  thou,  O  man  of  God,  flee  these 
things;  and  pursue  righteousness, god- 
liness, faith,  love,  patience,  meekness 

12  of  spirit.    Fight  the  good  fight  of  the 


2  Kings  5  :  26,  27;  Matt.  27  :  5 ;  2  Peter  2  :  7,  8. 


t  2  Cor.  6  :  17. 


M  1  :  18  ;  1  Thess.  5 


getting  and  keeping  it.  The  connection 
implies  tliat  the  avarice  is  without  con- 
tentment, a  dissatisfaction  with  what 
one  has,  a  hoarding  and  grasping  pas- 
sion for  riches.  Compare  the  Pharisees 
who  were  "  lovers  of  money  "  (i-uke  i6  : 
14.  uote).  Covetousness  is  a  greedy  de- 
sire to  have  more  ;  avarice  is  such  a 
passion  for  money  as  to  lead  one  to 
hold  firmly  what  he  has  already  and 
to  devote  himself  wholly  to  multiply- 
ing it.  Is  the  root.  While  it  is  pos- 
sible to  translate  t/ie  root,  it  accords 
better  grammatically  and  with  the  con- 
nection to  render  a  root.  There  are 
otlier  roots,  as  love  of  power,  ambition, 
intemperance,  etc.  Of  all  evil,  plu- 
ral, of  all  evils,  or  as  the  Revised  ver- 
sion translates,  all  kinds  of  evil.  Notice 
that  it  is  not  money,  but  the  love  of 
money,  which  is  a  root.  How  large  a 
proportion  of  the  crimes  of  the  world 
can  l)e  traced  to  tliis  source. 

M  hich  while  some  coveted 
after,  Whicli  money,  some  reaching 
oKf  longingly  o/V^/-,  have  erred  from, 
n-fDiflered  (urdij  from,  the  faith,  their 
trust  in  Christ  and  his  teachings. 
Money  has  taken  the  place  of  Christ  in 
their  hearts.  And  have  pierced 
themselves  through,  as  with  a 
swoi-d  (.omp.  Luke  2  :  :i.>)^  Avith  maiiy 
sorrows,  with  many  pains,  agonies. 
The  reference  is  to  the  anxieties  and 
troubles  attending  wealth-.seeking,  the 
pangs  of  conscience,  the  miseries  of 
unsatisfied  greed,  and  the  conscious 
failure  of  attaining  life's  best  end. 
Some  of  these  sad  examples  had  (lonV)t- 
jfss  Occurred  at  Ephesus,  where  Tim- 
or iiy  now  was,  a  city  of  large  wealth 
and  commerce. 

11-10.  Timothy  OH  A  KGEi)  TO  per- 

.SONAL  GODLINFCSS    AND    .MINISTKRIAL 

FAiTHFri„\RS.'<.  Notice  the  motives 
l>ascd  upon  the  Lord's  example  and  the 
Lf)rd's  appearing. 

11.  But  thou,  in  contrast  to  the 
"some"  of  the  preceding  verse.     O 


I  man  of  God,  a  dignified  title  as  a 
believer  (2  Tim.  3  :  17),  and  as  a  Chris- 
tian minister,  or  one  entrusted  with  a 
divine   message.     So   prophets  of   old 

were    designated     (1  Sam.  9  :  6;    1  Kings  17  : 

j  18,  24).  Dedicated  from  childhood  to 
I  God's  service,  and  early  called  into  the 
j  ministry,  Timothy  could  most  fittingly 
be  styled  a  man  of  God,  or,  God's  man. 
j  Flee  these  things,  the  love  of 
I  money  and  the  evils  that  follow  in  its 
train.  And  follow  after,  eagerly  pur- 
sue after  the  virtues  named :  right- 
eousness, uprightness,  with  special 
reference  towai-d  men;  godliness, 
piety,  with  special  reference  toward 
(Tod;  faith,  love,  two  primal,  fun- 
damental, and  essential  virtues  of  the 
Christian  life;  patience,  steadfast 
endurance  under  trials;  meekness, 
a  strong  Avord  according  to  the  best 
text,  gentleness  of  spirit  in  bearing 
trials  and  wrongs  from  others.  These 
six  virtues  seem  to  be  gi-ouped  in  pairs. 
The  first  pair  having  reference  to  gen- 
eral obedience  of  God's  law  ;  the  second 
pair,  to  the  springs  of  Christian  char- 
acter and  life ;  and  the  third,  to  the 
spirit  that  should  be  exercised  toward 
tlie  trials,  the  oppositions,  and  the  ene- 
mies that  are  met  with  in  Christian 
living. 

12.  Fight  the  good  fight  of 
faith  ;  this  figure  in  allusion  to  the 
Greek  games  is  a  favorite  one  with 
Paul,  especially  that  of  running,     (soe 

1  Cor.  9  :  24,  note:  Phil.  3  :  12-14.)  It  is  diffi- 
cult to  give  the  full  meaning  of  tlie 
figure  in  a  translation.  Contend  val- 
iantly i)t  the  good  contest  of  the  faith  in 
Christ.     Paul  u.ses  the  same  words  in 

2  Tim.  4:7:  "I  have  fought  the  good 
fight."  He  exhorts  Timothy  to  do 
what  he  himself  was  doing.  Tiie  Chris- 
tian course  is  called  here  the  good  can- 
test :  in  1  :  18;  "the  good  warfare." 
Faith  does  not  mean  a  system  of  doc- 
trines, but  the  l)elief  and  trust  in  Christ, 
the  exercise  and  realization  of  which 


Ch.  VI.] 


I.  TIMOTHY 


421 


» lay  hold  on  eternal  life,  y  whereunto 
thou  art  also  called,  and  hast  professed 
a  good  profession    before    many  wit- 

13  nesses.  ■^  I  give  thee  charge  in  the  sight 
of  God,  a  who  quickeneth  all  things, 
and  hejove  Christ  Jesus,  ''who  before 
Pontius  Pilate  witnessed  a  good  con- 

14  fession  ;  <^that  thou  keep  this  com- 
mandment without  spot,  unrebukeable, 
d  until  the  appearing  of  our  Lord  Jesus 


faith,  lay  hold  on  the  eternal  life,  to 
which  thou  wast  called,  and  didst  con- 
fess the  good  confession  before  many 

13  witnesses.  I  charge  thee  before  God, 
who  preserves  alive  all  things,  and 
Christ  Jesus,  who  before  Pontius  Pilate 

11  testified  the  good  confession,  that  thou 
keep  the  commandment  without  spot, 
blameless,  until  the  appearing  of  our 

15  Lord  Jesus  Christ ;   which  in  his  own 


X  Ver.  19  ;  Phil.  3  :  12,  14 ;  Heb.  3  :  14.  y  See  rets.  1  Thess.  2  :  12.  zh\  21. 

a  John  5  :  21 ;  Eph.  2:1.  6  John  18  :  36,  37.  c  Ver.  12,  20.  d  See  refs.  1  Cor.  1  :  8. 


are  connected  with  the  conflicts  of  the 
Christian  life.  Lay  hold,  as  an  ac- 
tual fVict,  on  eternal,  the  cternid, 
life,  which  may  be  regarded  as  the 
prize  at  the  end  of  his  course.  In 
fighting  the  good  fight  let  this  be  fully 
attained.  Whereunto  thou  art,  xmto 
which  eternal  life  thou  wast  called 
at  conversion.  Timothy's  call  and 
calling  looked  to  and  had  reference  to, 
not  wealth  or  worldly  gain,  but  to  the 
eternal  life  at  the  end.  And  hast, 
rather,  and  didst,  profess  the  good 
profession  of  service,  faith,  and  ol)e- 
dience  to  Christ  at  baptism.  Wlien  he 
was  baptized  into  Christ  he  put  on 
Christ  (Gal.  3  :  27).  This  profession,  or 
confession,  has  been  tliought  to  have 
occurred  at  his  ordination,  or  at  some 
peculiar  trial  or  persecution,  or  on  dif- 
ferent occasions  in  Timothy's  life.  But 
if  the  calling  refers  to  his  conversion, 
the  profession  very  naturally  refers  to 
the  well-known  confession  accompany- 
ing baptism  which  soon  followed  con- 
version. The  remembrance  of  God's 
call  and  his  solemn  confession,  in  his 
early  Christian  experience,  should  in- 
cite him  to  renewed  zeal  in  the  contest 
and  in  seizing  the  prize. 

13.  A  solemn  charge  and  appeal  to 
Timothy  to  make  the  gospel  his  rule 
of  life.  I  give  thee  charge  in  the 
sight,  in  the  presence,  of  God,  whose 
eye  sees  thy  conduct,  he,  who  quick- 
eneth, rather,  according  to  the  l)est 
text,  ivho  preserves,  all  things  alive, 
and  hence  is  able  to  protect  thee  in  the 
contest  for  eternal  life,  and  preserve 
thee  unto  life  everlasting.  And  be- 
fore Christ  Jesus,  in  his  sight  or 
presence.  Comp.  5  :  21,  wdiere  similar 
language  is  used.  Who  before  Pon- 
tius Pilate  Avitnessed  the  good 
confession,  or,  profession,  referring 
to  Christ's  testimony  before  Pilate,  to 


j  his  person  and  his  redemptive  work,  to 
I  his  spiritual  kingdom   and  the  truth 

i   (Matt.  27  :  11  ;    John  18  :  33-37  ;    19  :  8-11 ).      He 

also  w  itnessed  or  testified  by  his  acts  or 
w^ords  wdien  on  trial  before  Pilate.  The 
confession  of  Christ  -was  similar  to  that 
which  Timothy  had  made  before  many 
witnesses.  "The  public  confession 
i  made  by  each  Christian  in  his  baptism 
!  is,  for  substance,  the  same  which  Christ 
himself  made,  since  it  involves  the 
same  testimony,  to  his  person  and 
work,  and  acknowledges  him  as  king" 
(Harvey,  "The  American  Commen- 
tary"). 

14.  The  charge  enforced  in  view  of 
the  appearing  of  the  Lord.  That  thou 
keep  this,  rather,  the,  command- 
ment, wath  which  thou  art  entrusted 
as  a  minister  of  Christ  Jesus  (i  :  5,  i8). 
The  commandment  appears  to  be  used 
in  a  general  and  collective  sense,  em- 
bracing the  precepts  of  the  gospel  as  a 
rule  of  life.  Compare  the  same  use  of 
the  Greek  in  2  Peter  2  :  21 ;  3:2. 
Without  spot,  unrebukeable,  bet- 
ter, blameless.  These  Avords  may  be 
grammatically  referred  either  to  "thou" 
or  to  "commandment."  But  most 
naturally  loithoxit  spot  belongs  to  com- 
mandment, which  in  itself  is  spotless 
and  which  Timothy  is  to  keep  un- 
sullied. But  blameless  is  unconnected 
Avith  "without  spot,"  there  being  no 
conjunction  uniting  them  ;  it  is  also 
descriptive  of  persons  rather  than  of 
things,  and  is  applied  to  persons  in  the 
two  other  places  Avhere  the  Greek  word 
occurs  in  the  New  Testament  (3:2;  5:7). 
It  seems  better  therefore  to  refer  it  to 
Timothy,  wdio  is  so  to  keep  the  com- 
mandment as  to  be  without  reproach. 
Until  the  appearing,  the  return, 
the  second  coming,  of  our  Lord 
Jesus  Christ.  The  word  [Epipha- 
neia)  appearing,  the  visible  manifesta- 


422 


I.  TIMOTHY 


[Ch.  VI. 


15  Christ:  which  « in  his  times  he  shall 
show,  irho  is  Hhe  blessed  and  only  Po- 
tentate, etiie  King  of  kings,  and  Lord 

16  of  lords  ;  •'  wiio  only  hath  immortality, 
uiwelling  in  the  light  whicli  no  man 
can  apjiroach  unto  ;  ^  whom  no  man 
hatli  seen,  nor  can  see:  'to  whom  be 
honour  and  power  everlasting.    Amen. 


times  he  will  show,  w  ho  is  the  blissful 
and  only  Potentate,  tiie  King  of  kings, 
16  and  Lord  of  lords ;  who  only  has  im- 
mortality, dwelling  in  light  unap- 
proachable ;  whom  no  man  has  seen, 
or  can  see ;  to  whom  be  honor  and 
might  everlasting.    Amen. 


e  Acts  1:7.  /I:  11,  17.  <?  Rev.  17  :  14 ;  19  :  16.  ft  1  :  17  ;  Exod.  3  :  U. 

i  Hab.  3  :  4 ;  1  John  1:5.  *  See  refs.  John  1  :  18.  I  Eph.  3  :  21 ;  Jude  25 ;  Rev.  1  :  6 ;  4  :  11. 


(io)),  occurs  elsewliere  in  the  New  Tes-  ' 
tament  only  in  2  Thess.  2  :  8;  2  Tim. 
1  :  10  ;  4:1,8;  Titus  2  :  13.     Another  ; 
wonl    applied    to    our    Lord's    return  | 
{ paronsia)  makes  i)roininent  the  ideal 
oi"  Ills  presence  and  coiniiic/  (i  Thess.  3  :  is). 
Xoticc  tliat  in  Paul's  earliest  and  latest 
Hpistles  our  Lord's  second  advent  comes 
into  prominence.     Paul  no  longer  ex-  ! 
pects  it  in   his  day ;    but   iwrhaps  it  j 
might  come   in   Timothy's  day.     But 
all   was   uncertain,  as  the   next  verse 
shows.     Yet  it  kept  within  the  vision 
of  his  faith.     "The  very  greatness  of 
the  event  made  it  seem  near,  like  some 
vast   mountain,    which,   as   it   lifts  its 
lofty  summit  above  the  liorizon,  though 
actually  distant,  yet  from  its  magnitude 
seems  within  a  day's  journey  "  (Har- 
vey). 

15.  MS  hich  appearing,  or  manifesta- 
tion, in  his  aim  times — the  times 
which  the  Father  has  appointed  by  his 
own  authority  (Acts  i  :  -),  and  said  to  be 
known  only'to  him  (Mark  i3  :  32).  But 
the  Patiicr's  time  is  Christ's  own  time. 
The  Father  and  the  Son  l)oth  have  part 
in  the  glorious  manifestation  of  his 
second  coming.  The  plural,  ti)i}e><,  is 
suggestive  of  successive  manifestations 
and  fuliillments  in  the  kingdom  of 
(iod  of  the  predicted  appearing.  It  is 
possible,  therefore,  to  include  in  these 
times ym-  Lord's  coming  to  Christians 
individually,  to  take  them  to  mansions 
])reparcd  for  them  (J<'hn  i«  :  3).  Which 
appearing  he  shall  show,  })riug  to 
puss,  spoken  of  (iod  as  the  author  of 
Christ's  visible  return  (Acts 3  :  -jn).  Who 
is  the  blessed,  or,  he  w/io  is  tlie 
f"'PP!/,  ^'"i  hfissfid,  and  only  Poten- 
tate, absolute  and  sovereign  Ruler. 
(Sec  on  1  :  11,  17.)  Tills  and  the  following 
clauses  are  in  ajjposition,  and  indicate 
and  emphasize  the  subject  of  the  i)re- 
cetling  verb,  ?r/// .vAo//'.  He  is  the  one 
who  will  show,  bring  his  appearing  to 
pass.     The    King    of    kings    and 


JiOrd  of  lords,  the  Sovereign  over 
all  authorities  and  powers.  This  title 
here  given  to  God  the  Father  is  given 
also  to  Christ  as  the  Lamb  (kcv.  ii  -.  u- 

comp.  Ps.  2  :  2-12). 

IG.  Mho  only  hath  immortal- 
ity, having  abstdute  exemption  from 
death ;  essentially  immortal,  having 
"  life  in  himself"  (John  5  :  26).  Hegives 
immortality  to  others,  but  his  is  orig- 
inal, underived,  and  absolute,  dwell- 
ing in  the  light  which  no  man 
can  ajjproach  nnto,  more  briefly 
and  more  expressive,  dweUinij  in  light 
unapproachable,  in  an  atmosphere,  as 
it  were,  of  majestic,  glorious  light,  not 
to  be  approached  by  men  (Exod.  33  :  20). 
God  is  light  (1  .Toim  1  :  5),  and  covers 
himself  with  light  as  with  a  garment 
(Ps.  io+:2).  M  hom  no  man,  literally. 
no  one  of  men,  no  mortal  eye,  hath 
seen,  nor  can  see  (Joi>u  i  :  is).  He 
is  "  the  invisible  God  "  (1 :  n  ;  Coi.  1  :  is) 
in  his  essential  being  to  mortal  eye,  to 
material  vision.  He  is  to  be  seen  by 
saints  and  angels  only  by  spiritual,  holy 
vision  (Heb.  12  :  22).  '"  We  shall  be  like 
him,  because  we  shall  see  him  as  he  is  " 
(1  .John  3  :  2).  It  is  implied  that  God  is 
incomprehensible  in  his  nature.  We 
may  see  him  by  faith  (Hcb.  11  :  27).  To 
whom  be  honour  and  power 
everlasting,  which  are  his  due  and 
to  whom  above  all  others  they  properly 
belong.  Amen,  even  so  let  it  be. 
Some  regard  ver.  15  and  l(i  a  fragment, 
as  in  3  :  ](>,  of  an  ancient  hymn,  or  an 
early  rhythmical  doxology. 

if -li).     A  SOLEMN  CH.\KGE  TO  THE 

IJICH.  This  is  very  much  like  a  post- 
script. The  apostle  could  have  closed 
his  F])istle  here.  He  had  given  direc- 
tions in  regard  to  the  religious  duties  of 
men  and  women,  otHcers  of  the  chureh. 
family  relations,  and  charities.  But  one 
thing  remains,  the  use  of  wealth,  con- 
cerning which  he  adds  a  word  of  practi- 
cal guidance. 


Ch.  VI.] 


I.  TIMOTHY 


423 


17  Charge  them  that  are  rich  in  this 
world,  that  they  be  not  highmiuded, 
•"  nor  trust  in  "  uncertain  riches,  but  in 
"the  living  God,  p  who  giveth  us  richly 

18  all  things  to  enjoy  ;  that  they  do  good, 
that  fithey  be  rich  in  good  works, 
■•  ready  to  distribute,  willing  to  commu- 

ly  nicate ;  >  laying  up  in  store  for  them- 
selves a  good  foundation  against  the 
time  to  come,  that  they  may  lay  hold 
on  eternal  life. 


17  Charge  those  who  are  rich  in  this 
age  not  to  be  high-minded,  not  to 
place  their  hope  on  the  uncertainty  of 
riches,  but  on  God,  who  gives  us  all 

IS  things  richly  for  enjoyment;  to  do 
good,  to  be  rich  in  good  works,  to  be 
free  in  imparting,  willing  to  communi- 

19  cate  ;  laying  up  in  store  for  themselves 
a  good  foundation  against  the  time  to 
come,  that  they  may  lay  hold  on  the 
life  indeed. 


m  See  refs.  Mark  10  :  23-27.            n  Prov.  23  :  5.            o  4  :  10 ;  Jcr 

17  :  7; 

Thess.  1  :  9. 

p  4  :  3,  4 ;  Aets  14  :  17.            q  Gal.  G  :  10  :  Heb.  13  :  16. 

(•  Rom. 

12  :  13. 

s  See  kU.  Matt.  6  :  19-21  ;  Gal.  6  :  8,  9. 

17.  Charge  them  that  are  rich 
in  this  world,  or,  the  present  age,  in 
contrast  to  the  world  or  age  to  come.  It 
appears  that  there  were  persons  of 
wealth  ill  the  Chri.stiaii  community  at 
Ephcsus.  This  accords  with  the  narra- 
tive of  the  great  work  there,  recorded 
in  Acts  19  :  10,  19,  20,  26,  27.  There  are 
great  dangers  and  great  j^ossihilities  for 
good  in  large  possessions.  That  they 
be  not  highminded,  haughty  in 
feeling,  lofty  in  bearing,  because  of 
their  wealth.'  (comp.  ro.u.  12  :  le  ;  Ps.  i3i :  1.) 
A  peculiar  danger  to  the  rich.  Nor 
trust  in  uncertain  riches,  more 
accurately,  nor  j^^fice  their  hope  upon 
the  uncertainty  of  riches,  making  prom- 
inent and  emphatic  that  quality  in 
riches  which  is  very  conspicuous,  un- 
certainty, and  making  that  a  ground  of 

hope!       (See    Prov.    23:5.)       But    iu    thC 

living  God,  rather,  hut  upon  God,  a 
sure,  certain,  and  enduring  foundation. 
The  word  living,  not  fimnd  in  the 
best  manuscripts,  is  probably  interpo- 
lated from  4  :  10.  He  it  is  who  giveth 
us  richly  all  things  that  we  have,  to 
enj  oy ,/or  enjoyment.  God  gives  abun- 
dantly iiis  blessings,  not  to  stimulate 
pride,  or  hoarding,  nor  for  resting  our 
hopes  upon  them,  but  for  enjoyment  in 
their  proper  use  (uext  two  verses). 

18.  Paul  charges  the  rich  negatively 
in  the  preceding  verse,  in  this  posi- 
tively. That  they  do  good,  etc. 
Charge  the  rich  to  Jo  good  and  to  be 
rich  in  good  works.  Thus  they  will 
follow  the  example  of  our  Lord,  "  who 
went  about  doing  good"  (Acts  lo  :  38), 
make  themselves  and  their  means  useful 
to  others,  and  get  to  themselves  the 
highest  possible  enjoyment  from  their 
earthl}^  possessions  (Luke  le  :  9-12).  Paul 
would  have  them  not  only  doing  good 


in  kind  acts,  but  also  rich  iu  good 
doing,  noble  deeds,  an  abundant  fruit- 
age.   Ready  to   distribute,  to  be 

liberal,  generous,  free  in  imparting ; 
willing  to  communicate,  disposed 
to  make  others  sharers  in  their  j^osses- 
sions,  oppo.sed  to  the  use  of  wealth  for 
selfish  ends.  They  should  be  ready  to 
impart  with  a  generous  hand  and  with 
a  sympathetic   heart  (Matt.  5  :  16 ;  1  Peter 

2  :  12). 

19.  Laying  up  in  store  a  treasure 
of  benevolent  deeds  for  themselves, 
as  a  good   foundation,  or,  ground 

of  reward  and  hope,  against,  or,  for, 
the  time  to  come,  the  heavenly  fu- 
ture. They  would  be  laying  up  treas- 
ures for  "an  inheritance  imperishable, 
and  undefiled,  and  unfading,  kept  in 
heaven  for  you  "(1  Peter  1  :  4).  The  rich, 
iu  using  their  wealth  for  God,  in  doing 
good,  are  performing  the  very  plainest 
and  first  acts  in  the  Christian  life  (Matt. 
6  :  20  ;  Luke  12  :  33).  They  are  making  to 
themselves  friends  by  means  of  the 
mammon  of  unrighteousness,  who  will 
welcome  them  into  everlasting  habita- 
tions (Luke  16 : 9,  uote) .  That  they  may 
lay  hold  on,  actually  securing  for 
themselves,  eternal  life,  rather,  ac- 
cording to  the  best  text,  the  life  indeed, 
the  real,  true  heavenly  life,  as  opposed 
to  a  selfish,  worldly  life,  which  ends  in 

death.     (Comp.  Luke  12  :  15,  21,  note.)     LoVC  is 

an  essential  principle  in  the  true  spirit- 
ual life,  Avhich  manifests  itself  in  deeds 
of  love.  This  life  pertains  to  both  the 
present  and  the  future  world,  but  only 
in  the  latter  will  it  be  secured  in  its 
fullness.  Its  beginnings  are  here  but 
its  perfection  is  there.  It  is  indeed  a 
gift  of  grace,  and  lives  by  faith  in  the 
Son  of  God,  but  it  is  a  grace  of  abound- 
ing love,   begetting  love  and  a  faith 


424 


I.  TIMOTHY 


[Ch.  VI. 


Concluding  address  to  Timothy. 

20  O  Timothy, «  keep  that  which  is  com- 
mitted to  thy  trust,  "  avoiding  profane 
and  vain  babblinj^s,  ^^  and  oppositions 

21  of  science,  falsely  so  called  :  which 
some  professing  y  have  erred  concern- 
ing the  faith.  Grace  be  with  thee. 
Amen. 

The  first  to  Timothy  was  written 
from  Laodicea,  which  is  the  chiefest 
city  of  Phrygia  Pacatiana. 


20  0  Timothy,  guard  that  which  is  com- 
mitted to  thee,  turning  away  from  the 
profane  babblings,  and  oppositions  of 
that  which  is  falsely  called  knowledge  ; 

21  which  some  professing  erred  concern- 
ing the  faith.    Grace  be  with  thee. 


See  refs.  1  :  *,  6. 


y  1  :  6 ;  2  Tim.  2 


that  lives  and  works  in  love.  So  that 
by  deeds  of  mercy  and  in  doing  ^ood 
they  are  manifesting  tlie  life  that  is  in 
them,  forming  character  and  laying 
hold  on  tlie  true  life  in  its  successive 
stages    of    growth    and  development. 

(  Comp.  Mark  10  :  21-24,  note. ) 

20,  21.  Concluding  words  to 
Timothy,  and  benediction.  These 
verses  contain  the  sum  and  substance 
of  the  whole  Epistle.  Compare  a  sim- 
ihir  summary  exhortation  in  2  Cor. 
13  :  11. 

20.  O  Timothy,  earnestly  and  sol- 
emnly addressed  as  a  minister  of  the 
gospel,  keep  a  wafc/ifiil  guard  over 
that  Avhich  is  committed  to  thy 
trust,  over  the  deposit,  of  healthful 
teaching  and  doctrine  which  is  com- 
mitted  to  thee    (1   :  10;   3  :  15,  16;   4  :  13-16; 

6  :  2,  3),  Paul  would  have  him  guard 
the  truth  against  error.  The  word  ren- 
dered keep,  is  strong  and  comprehen- 
sive, combining  the  ideas  of  watching, 
guarding,  and  preserving.  Avoiding, 
//n->//»f/  thyself  air((y  from,  profane 
and  vain  babblings,  rather,  the  pro- 
fane babl)/i»ffs,  unhallowed,  impure, 
t'm])ty  talk,  and  oppositions  of 
science,  of  the  knowledqe,  falsely 
so  called. "  [c^^v.  1:4,-;  6  :  4, 5.)  The 
adjective  profane,  belongs  to  both 
"  l)abblings  "  and  "  oppositions."  These 
windy  speculations  and  disputings  of 
error,  with  many  artfully  drawn  dis- 
tinctions, falsely  named  knowledge, 
were  profane  and  worthU'ss  in  contrast 
to  the  ])urity,  the  truthfulness,  and 
solid  foundation  of  gospel  knowledge 
(1  Cor.  12  :  8).  This  ])rctended  knowl- 
edge may  be  regarded  as  the  germ  and 
l»eginiiing  of  (Jnosticisni  mingled  per- 
liaps  with  .Tewisli  tiaditions  and  errors, 
''philosophy  and  vain  deceit,  accord- 
ing to  the  tradition  of  men,  according  to 


]  the  rudiments  of  the  world,  and  not  ac- 

1  cording  to  Christ."      (see  note  ou  Col.  2:8.) 

!      21,  Which,   knowledge    falsely    so 

j  called,    some,    persons,    professing 

have  erred  concerning  the  faith. 

I  Heretics  or  false  teachers  appear  to  be 
!  meant,   who    professing    to   have    this 
knowledge  and  to  be  skilled  in  it,  erred, 
I  missed,   as    it    respects    the    Christian 
faith,  and  deviated,  from  allegiance  to 
I  Christ.     Compare  2  Tim.  2  :  18,  "  Who 
erred  concerning  the  truth,"  also  1  Tim, 
I  6  :  10,   "They    have    erred    from    the 
\  faith."     Such  di.sastrous  results  were  a 
warning  to  Timothy  against  false  teach- 
ing. Grace  be  with  thee,  (see  on  coi. 
I  4  :  if^-)     Some  ancient  manuscripts  have 
I  the  plural  yoii,   as  in  2  Tim,  4  :  22  ; 
I  Titus  3  :  15,   including  the   Ephesian 
I  church   and  fellow-Chri.stian   workers. 
j  But  this  Ejiistle  is  more  personal  than 
either    the   second    Papistic  or  that  to 
Titus.     It  has  no  salutations  to  others. 
Amen  is  omitted   from  the  best  text. 
The   subscription   is   of   no  authority. 
The  fact  that  the  Roman  province  of 
Phrygia  Pacatiana  was  not  created  till 
I  after  the  fourth  century  indicates  the 
late  date  of  the  subscription. 

Practical  Remarks. 

1.  Christianity  takes  men  as  it  finds 
them,  and  requires  that  they  should  show 
such  respect  and  honor  to  one  another  as 
becomes  their  rank  or  station  (ver.  1,  2 ; 
Eph.  6:5-8;  Rom.  13  :  1,  6,  7). 

2.  Our  teaching  and  conduct  in  socio- 
logical matters  should  accord  with  the  in- 
structions of  the  Lord  Jesus,  and  be  pro- 
motive of  practical  piety  (ver.  3 ;  Matt.  7  : 
fi,  12,  24). 

3.  Godliness  tends  to  elevate  men  and 
to  promote  prosperity,  but  it  does  not 
sanction  money-making  as  an  end,  how- 


Ch.  VI.] 


I.  TIMOTHY 


425 


ever  honestly  pursued  (ver.  4, 5 ;  Luke  12  : 
16-21). 

4.  Godliness  with  contentment  is  true 
riches,  inasmuch  as  it  affords  to  man  that 
peace  and  happiness  which  is  often  ex- 
pected from  wealth,  but  which  wealth 
can  never  give  (ver.  6). 

5.  We  cannot  indeed  take  our  earthly 
possessions  into  another  world,  but  we 
can  take  all  that  really  makes  up  our- 
selves—character and  a  grown,  matured 
Christian  manhood  (ver.  7,  8). 

6.  The  getting  of  wealth  as  a  ruling  pas- 
sion exposes  a  man  to  ruin  both  here  and 
hereafter  (ver.  9). 

7.  The  love  of  money  tends  to  a  double 
loss — of  faith  and  of  happiness  (ver.  10). 

8.  Exemplary  piety  and  a  supreme  love 
of  money  are  incompatible.  We  cannot 
serve  God  and  mammon  (ver.  11). 

9.  The  fight  of  faith  includes  a  warfare 
against  the  allurements  of  wealth  and  the 
love  of  money  (ver.  12). 


10.  A  view  of  Christ  at  the  bar  of  Pilate 
is  fitted  to  make  one  faithful  in  the  Chris- 
tian calling  (ver.  13,  14). 

11.  God  is  the  source  of  all  immortality. 
Man's  is  revealed  in  the  Scriptures  (ver. 
16). 

12.  What  more  uncertain  than  riches! 
What  folly  then  to  trust  in  them  (ver.  17). 

13.  View  riches  as  the  gift  of  God,  and 
men  as  stewards.  A  great  blessing  if 
rightly  improved  (ver.  18,  19;  2  Cor.  9  : 
6-11). 

14.  Good  works  are  not  a  ground  of  jus- 
tification, but  of  rewards  (ver.  18,  19). 

15.  True  science  and  religion  are  in  har- 
mony.. When  they  seem  antagonistic 
there  is  a  science  falsely  so  called,  or  a 
wrong  interpretation  of  revelation.  Both 
are  to  be  avoided  (ver.  20). 

16.  Men  who  put  science  first  and  pride 
themselves  in  knowledge,  are  in  great 
danger  of  missing  the  exercise,  substance, 
and  end  of  faith  (ver.  21). 


A  NEW  TESTAMENT  CHUKCH. 


Paul's  conception  of  a  church  Avas 
not  that  of  a  mere  organization,  but  an 
organization  embodying  and  manifest- 
ing the  spirit  of  Christ  and  the  truths 

of  the   gospel    (3  -.  15;    l  Cor.  3  :  16;     Eph.  1   : 

22,  23).  With  this  agrees  the  description 
of  the  church  at  Jerusalem  as  given  in 
Acts  2  :  41-47.  It  was  composed  of  bap- 
tized believers  who  attended  upon  the 
teaching  of  the  apostles  and  the  worship 
of  the  church.     A  spirit  of  brotherly 


I  love,  union,  and  benevolence  prevailed. 

Both  public  and  private  religion  eu- 
1  tered  into  their  daily  lives,  character- 
\  ized  by  prayer  and  praise,  contentment 
j  and  thanksgiving.  Their  number  was 
j  increased  daily  of  those  who  were  being 
I  saved.  It  was  a  living  body,  one  of  life 
I  and  growth.  Both  the  organization  and 
j  the  Spirit  are  necessary  to  constitute  a 
I  church  after  the  pattern  given  in  the 

New  Testament. 


THE  SECOND  EPISTLE  TO  TIMOTHY 


Affectionate  remembrances  of  Timothy. 

1  PAUL,  a  an  apostle  of  Jesus  Christ  by 
the  will  of  God,  according  to  ^the 
promise  of  life  which  is  in  Christ  Jesus, 

2  «to  Timothy,  my  dearly  beloved  son: 
Grace,  mercy,  and  peace,  from  God  the 
Father  and  Christ  Jesus  our  Lord. 

3  I  thank  God,  ^  whom  I  serve  from  my 


1  PAUL,  an  apostle  of  Jesus  Christ, 
through  the  will  of  God,  according  to 
the  promise  of  life  which  is  in  Christ 

2  Jesus,  to  Timothy,  a  beloved  child  : 
Grace,  mercy,  peace,  from  God  the 
Father  and  Christ  Jesus  our  Lord. 

3  I  thank  God,  whom  I  serve  from  my 


Rom.  1  :  1 ;  2  Cor. 


:  1.  b  Titus  1:2;  Heh.  9  :  15. 

d  Acts  22  :  3  ;  23  :  1 ;  Rom.  1:9:  Gal.  1  :  14. 


CHAPTER  I. 

Title.  The  oldest  manuscripts  give 
the  shortest  title,  To  Timothy,  Second. 
It  is  more  fully  indicated  in  the  first 
verse  of  the  Epistle. 

After  his  address  and  salutation  (ver. 
1.  2),  the  apostle  thanks  God  for  his  re- 
merahrance  of  Timothy,  and  expresses 
his  longing  desire  to  see  him  (ver.  3-7), 
exhorts  him  to  be  faithful  to  his  trust 
under  trials  and  sutferings  (ver.  8-u)  ; 
and  reminding  him  of  the  unfaithfulness 
of  some  of  his  friends  in  the  hour  of 
trial,  he  speaks  of  one  noble  exception 
in  Onesiphorus  (ver.  lo-is). 

1,  2.  Address   and    Salutatiox. 

1.  Compare  note  on  1  Tim.  1:1. 
Instead  of  Jesus  Christ,  the  best  text 
reads,  Christ  Jesus,  a  frequent  order 
of  the  words  in  Paul's  later  P^pistles. 
By,  or,  through,  the  Avill  of  God, 
as  in  1  Cor.  1  :'l  ;  2  Cor.  1:1;  Eph.  1 : 
1 ;  Col.  1:1.  In  1  Tim.  1  :  1,  Paul 
says,  "  According  to  the  commandment 
of  God."  To  the  Galatians  (1  :  i5,  le) 
he  makes  a  fuller  statement  of  God's 
pleasure  in  setting  him  apart  as  an 
apostle  to  the  Gentiles.  He  was  made 
an  apostle  not  by  his  own  will,  nor  by 
any  man's  will,  but  solely  by  GJod's 
will  and  purpose.  According  to  the 
promise  of  life,  the  eternal  life 
which  the  gospel  proclaims  and  Christ 
gives.  Paul's  apostleship  was  in  con- 
formity with  and  iii  view  of  the  fulfill- 


ment of  the  promise  of  eternal  life 
which   is   ill    Christ  Jesus,  as  its 

source  (Joi'"  n  :  26, 27 ;  17 : 2).  Had  there 
been  no  promise  and  no  eternal  life 
ofiered,  there  would  have  been  no  need 
of  his  apostleship.  Everything  in  the 
gospel  is  in  conformity  to  that  promise. 

2.  To  Timothy,  my  dearly  be- 
loved son,  a  very  tender  address, 
more  exactly,  To  Timothy,  beloved  child. 
In  the  First  Epistle  Paul  calls  him 
"  my  true  child  in  the  faith."  His 
affection  grows  stronger  as  age  ad- 
vances, trials  and  sufterings  increase, 
and  the  time  of  earthly  separation 
draws  near.  The  exj^ression  accords 
with  the  very  personal  and  affectionate 
tone  of  the  Epistle.  Grace,  mercy, 
and  peace,  etc.;  the  same  as  in  1 
Tim.  1  :  2,  which  see. 

3-7.  Paul's  constant  remem- 
brance OF  Timothy  and  his  long- 
ing desire  to  see  him.  a  beautiful 
reminiscence,  revealing  his  close  per- 
sonal relations  to  Timothy  and  his 
family. 

3.  I  thank  God.      (Comp.l  Tlm.l  :12.) 

All  of  Paul's  Epistles  have  opening 
thanksgivings  to  God  except  the  two 
other  pastoral  Epistles  and  Galatians, 
Compare  with  this  whole  passage  Rom. 
1  :  8-12,  which  has  some  marked  simi- 
larities and  differences,  and  Phil.  1  :  3- 
8.  Whom  I  serve  from  my  fore- 
fathers, having  received  and  contin- 
ued the  Avorship  of  Jehovah  from  my 

427 


428 


II.  TIMOTHY 


[Ch.  I. 


forefathers  with  pure  conscience,  that 
••witliout  c-(.';isiii^'  I  have  rc-nienibrance 
of  tliee  in  my  i)rayer.s  night  and  day  ; 

4  fgreatly   di-siiing  to  see   lliee,    (being 
niindfiil  of  t'tliy  tears,)  that  1  may  be 

5  tilled  with  joy;"  when  I  call  to  remem- 
brance the  unfeigned  faith  that  is  in 


forefathers,  in  a  pure  conscience,  how 
unceasingly  I  have  remembrance  of 
thee   in   my  supplications  night  and 

4  day  ;  longing  to  see  thee,  remember- 
ing thy  tears,  that  I  may  be  tilled  with 

5  joy  ;  calling  to  remembrance  the  un- 
feigned faith  that  is  in  thee,  which 


1  Thess.  1:2;  3  :  10. 


/4  :9,  21. 


g  Acts  19  : 


ancestors  (vcts  23 :  6  ;  Phii.  3:5).  In  be- 
coniinf?  a  Christian  and  accepting 
Christ  he  accepted  "  the  hope  of  Israel  " 
(Acts  28:20),  and  became  an  Israelite 
indeed,  in  tlie  fullest  and  highest 
spiritual  sense  ( H".n.  2:28,29).  With, 
or,  in,  a  pure  conscience,  sincerely 
and  conscientiously,  according  to  the 
light  he  had.  (comp.  Acts  23 : 1.)  "  Breth- 
ren, I  have  lived  in  all  good  conscience  . 
before  God  unto  this  day  "  (note).  Also  | 
Rom.  1:9,  "  wliom  I  serve  in  my  j 
spirit,"  in  my  inner,  liigher,  spiritual 
nature.  "  h\  this  I  myself  also  strive 
to  have  always  a  conscience  without 
offence  toward  God  and  men  "  (Acts  24 : 

16). 

That  AV'ithout  ceasing,  etc, ;  so 
rendered  by  the  Bible  Union  version, 
and  others.  The  Revised  and  the  Im- 
proved versions,  Alford,  and  others, 
translate  Hoiv  unceasing ;  Huther, 
P'Uicott,  Boise,  Bartlett,  Stevens,  anil 
others,  As  nnceasinfjlij.  The  .sentence 
is  difficult  and  involved,  ending  witli 
ver.  5.  Alford  remarks  with  reason 
that  "  expressions  like  these  had  now 
l)ecome  fixed  in  diction  [with  tlie  apos- 
tle], and  liable  to  be  combined  without 
regard  to  logical  accuracy. "(f'omp.  Rom. 

1:9;     Phil.     1:3;     Col.    1  :  3;    2    Thess.    1:3.) 

The  special  cause  of  tlianks  seems  to 
liave   l)een   Timothy's  unfeigned  faith 
(ver.  5),  yet  he  lias  tliis  in  mind  in  the 
clauses  preceding,  especially  in  "  I  liave  j 
reineml)ran<'e  of  thee."     So  that  no  one 
of    tlie     al»t»ve     renderings     expresses  j 
clearly  the  whole  thought.     Each  ren-  j 
dering  gives  a  particular  point  of  view.  ' 
Perhaj)s,  How  unceasingly  I  have  re-  j 
membrance  of  thee,  is  the  moreall- 
eml)raciiig.      Yet  As   unceasingly   ap-  ! 
pears  more  definite  and   natural,  ex- 
pressing as  Boise  remarks  "the  com- 
l)ined  itlea  of  time  and  cause."     It  was 
when  remembering  and  in  remenilx'r- 
ing,  that  Paul  felt  and  expressed  grati- 
tude.    And    this   remembrance   in   his  [ 
Srayers  was  at  all  seasons,  night  and  ' 
ay.      He   fulfilled    his  own   injunc- ' 


tion,  "Pray  without  ceasing"  (i  Thess. 

5  :  17). 

4.  His  remembrance  of  Timothy,  and 
his  prayers  were  kept  aglow  by  his 
greatly  desiring,  longing,  to  see 
him.  Being  mindful  of,  remeniher- 
ing,  thy  tears,  pointing  to  some  defi- 
nite time  past,  perhaps  at  their  last 
parting.  AVe  may  l)elieve  that  Paul 
paid  Timothj'  a  visit  as  he  ijroposed  in 
1  Tim.  3  :  14,  at  the  close  of  which  this 
touching  scene  of  affection  occurred. 
(Comp.  Acts  20:37.)  That  I  may  be 
filled  Avith  joy,  as  he  had  been  on 
former  occasions,  and  especially  now 
would  be  in  his  close  imprisonment, 
and  under  the  severe  treatment  he  was 
receiving. 

5.  When  I  call  to  remem- 
brance, rather,  having  remembrance. 
The  preceding  verse  may  be  regarded 
as  somewhat  parenthetical ;  so  that  this 
ver.se  enlarges  upon  and  defines  the 
phrase,  "  remembrance  of  thee  "  (vcr.  3), 
bringing  to  view  more  definitely  the 
ground  and  cause  of  his  thank.sgiving. 
But  Ellicott  and  some  others,  taking 
the  active  sense  of  the  word,  as  in  2 
Peter  1  :  13;  3:1,  render,  Havi))g  been 
reminded  of  the  unfeigned  faith  of 
Timothy  through  some  outward  occa- 
sion, external  means,  or  message.  All 
this  may  be  true.  It  is  possible  that 
Timothy's  tears  may  liave  been  one  oc- 
casion, the  recollection  of  which  was  a 
reminder  of  his  true  and  sincere  faith 
in  Christ.  Poul)tless  other  things  had 
occurred  to  bring  afresh  to  his  mind 
what  he  alreadv  had  known  regarding 
Timothy's  faith.  Whether  he  referred 
to  any  one  recent  occurrence  cannot  be 
positively  affirmed.  That  he  had  been 
often  reminded  by  difierent  circum- 
stances cannot  be  doubted.  Compare 
Paul's  expression  of  thankfulness  to 
the  Philippians  (i  :  3-6).  Notice  his 
faith  was  a  real  inward  fiict,  in  thee, 
and  unfeigned,  xvithout  hypocrisy. 
Which,  siieh  as,  dwelt,  denoting 
continuance,    permanence,     in    thy 


Ch.  L] 


II.  TIMOTHY 


420 


thee  ;  which  dwelt  first  in  thy  grand-  | 
mother  Lois,  and  ^  thy  mother  Eunice, 
and  I  am  persuaded  that  in  thee  also. 

6  Wherefore  I  put  thee  in  remembrance 
ithat  thou  stir  up  the  gift  of  God, 
which  is  in  thee  by  the  putting  on  of 

7  my  liands.    For  ^  God  hath  not  given 


dwelt  first  in  thy  grandmother  Lois, 
and  thy  mother  Eunice  ;  and  I  amper- 

6  suaded  that  it  dwells  in  thee  also.  For 
which  cause  I  put  thee  in  remem- 
brance, that  thou  kindle  up  the  gift  of 
God,  which  is  in  thee  through  the  lay- 

7  ing  on  of  my  liands.    For  God  did  not 


grandmother  Lois,  and  thy 
mother  Eunice.  Paul  speaks  Avith 
the  positive  knowledge  of  one  who  had 
been  acquainted  with  both  of  these 
pious  women.  We  have  no  other  men- 
tion of  Lois,  and  the  name  of  Timothy's 
mother  is  only  given  here,  but  in  Acts 
16  :  1  it  is  said  that  he  was  "  the  son  of 
a  believing  Jewish  woman,  but  of  a 
Greek  father."  He  was  early  and 
faithfullj^  instructed,  "knowing  of 
whom  thou  hast  learned  them;  and 
that  from  a  child  thou  hast  known  the 
holy  Scriptures"  (»  :  u,  i5).  And  I 
am  persuaded  that  it  dwells  in 
thee  also.  This  is  not  the  language 
of  distrust  and  reserve,  implying  Tim- 
othy's weakness  and  timidity,  but  of 
positive  conviction  and  confidence. 
Note  the  use  of  the  same  verb,  per- 
suaded, in  ver.  12.  Elsewhere  he  is 
spoken  of  as  one  of  Paul's  most  faith- 
ful associates  and  trusty  helix'rs.  (Comp. 
Phil.  2  :  19-22.)  Grace  and  fitith  do  not 
run  in  the  blood ;  but  how  often  does 
the  faithful  training  of  the  mother  re- 
sult in  the  conversion  of  children. 
Paley  notices  the  undesigned  coinci- 
dence in  Acts  16  :  1,  where  the  faith  of 
the  mother,  but  not  of  the  father,  is 
mentioned.  The  father  may  have  been 
dead.  "After  the  word  a  Jewess  (Acts 
16  :  1)  one  cursive  manuscript  (25)  adds 
a  widoir,  and  this  is  confirmed  by 
two  or  three  Latin  authorities ;  the  tra- 
dition that  Eunice  was  a  widow  at  tlie 
time  of  Timothy's  circumcision  (al- 
though thus  slenderly  attested)  is  in- 
teresting and  falls  in  with  tlie  omission 
of  any  mention  of  Timothy's  father  in 
St.  Paul's  letters.  It  also  gives  a  new  ' 
significance  to  the  injunction  in  1  Tim. 
5  :  4  "  ( J.  H.  Bernakd,  "  The  Pastoral 
Epistles"). 

6.  This  verse  maybe  regarded  as  the 
key  to  the  Epistle.  We  have  here  its  , 
theme,  so  far  as  it  has  any,  and  the  ob-  j 
ject  of  his  writing  :  to  excite  him  to  dili-  i 
gence  in  exercising  his  ministerial  gift ; 
and  to  ministerial  faithfulness    amid  i 


trials  and  dangers.  Wherefore,  be- 
cause of  my  confidence  in  your  faith  as 
genuine  (ver.  5),  I  put  thee  in  re- 
membrance, /  remind  thee.  Ten 
years  before  this  Paul  sent  Timothy  to 
the  Corinthians  to  remind  them  of  "  his 
Avays  which  are  in  Christ"  (1  Cor.  4: 17). 
The  same  verb  as  used  here.  That 
thou  stir  up,  kindle  afresh,  or,  fire 
up  again,  the  gift  of  God,  Avhich  is 
in  thee.  This  was  not  the  ordinary 
spiritual  gift  whicli  he  had  received  at 
conversion,  but  special  grace,  the  min- 
isterial gift,  tho.se  powers  and  endow- 
ments requi-site  for  the  ministrj'.  (See  1 
Tim.  4  :  u,  note.)  The  contcxt  shows  that 
courage  and  boldness  in  the  faith  are 
especially  included.  It  is  not  neces- 
sarily implied  that  the  flame  had  died 
away,  that  it  was  like  coals  of  fire  in 
dying  embers ;  but  rather  the  time  had 
come  when  the  ministerial  gifts  and 
graces  were  needed  more  than  ever, 
and  when  new  calls  and  exigencies 
would  demand  increased  exercise  and 
development.  He  would  therefore  have 
Timothy  stir  up  into  a  flame  the  gift 
within  him.  It  is  very  probable  that 
Timothy  was  greatly  depressed  on  ac- 
count of  Paul's  imprisonment,  and 
the  persecution  and  dangers  under  the 
reign  of  Nero.  But  this  does  not  impl^y 
a  want  of  ftiith  or  that  he  needed  cen- 
sure, but  rather  that  he  needed  en- 
coui'agement  to  nerve  himself  for  meet- 
ing and  overcoming  new  obstacles,  and 
special  grace  for  the  bold  utterance  of 
the  faith  that  was  in  him. 

By  the  putting  on,  through  the 
laying  on,  of  my  hands.  In  1  Tim. 
4  :  14,  Paul  appears  to  include  himself 
in  the  presbytery  or  eldership.  Here 
he  speaks  of  himself  alone,  doubtless 
as  taking  a  leading  part  in  Timothy's 
ordination  to  the  ministry.  The  laying 
on  of  the  hands  was  a  symbolical  act 
connected  with  prayer  that  God  would 
bestow  such  gifts  of  the  Spirit  as  were 
needed  (Am  6:6;  8  :  15,  17 ;  13  :  3).  In 
Timothy's  case  it  appears:    (1)  That 


430 


11.  TIMOTHY 


[Ch.  I. 


us  the  spirit  of  fear;  'but  of  power, 
"and  of  love,  "and  of  a  sound  mind. 

Exhortations  to  courage  and  stc(tfastness  in 
labour  and  i<uffcring. 

8  "Be  not  tliou  therefore  ashamed  of 
the  testimony  of  our  Lord,  nor  of  me 
Phis  prisoner:  'i  but  be  tliou  partaljer 
of  the  afHictions  of  the  gospel  ""accord- 

9  ing  to  the  power  of  God  ;  ^  who  hath 


give  us  a  spirit  of  cowardice ;  but  of 
j)ower,  and  of  love,  and  of  sobriety. 


8  Be  not  then  ashamed  of  the  testi- 
mony of  our  Lord,  nor  of  me  "his  pris- 
oner ;  but  endure  hardship  with  me 
for  the  gospel,  according  to  the  ptower 

9  of  God ;  who  saved  us,  and  called  us 


I  Micah  3:8;  Luke  24  :  49  ;  Acts  1:8: 
Mark  8  :  38 ;  Acts  21  :  13 ;  Rom.  1  :  16. 
r  2  Cor.  12  :  9,  10. 


1  Cor.  2  :  4.  m  Rom.  5  :  5. 

p  Eph.  3:1;  Phil.  1  :  7. 
s  See  refs.  1  Tim.  1:1. 


H  Acts  26  :  25. 
g  1  Cor.  4  :  9-13. 


his  fitness  for  the  ministry  was  attested 
by  brethren  in  Lystra  and  Iconiuni 
before  his  ordination  (Acts  u  -.  \-:i),  (2) 
That  his  ministerial  gift  was  recognized 
by  the  eldership,  since  it  was  given 
"through  prophecy,  with  the  laying 
on  of  the  hands  "  (i  Tim.  4  :  14,  s.o  uote). 
(3)  That  through  the  laying  on  of  the 
apostle's  hands  he  received  the  super- 
natural gift  of  the  Holy  Spirit,  inten- 
sifying and  exalting  his  natural  gift. 
.Special  circumstances  attended  his  set- 
ting apart  to  the  ministry.  Like  Paul 
and  Barnabas  he  was  prophetically 
designated  to  his  work,  and  received 
special  divine  attestation.  But  such 
attendant  circumstances  were  peculiar 
to  the  apostolic  age,  and  are  not  to  be 
expected  now,  since  supernatural  gifts 
have  ceased,  and  there  are  no  longer 
apostles  or  prophets  in  the  church, 
through  whom  alone   such   gifts  were 

imparted  (Acts  8  :  15). 

7.  For,  introduces  a  reason  for  stir- 
ring up  his  gift.    God  hath  not  given 

us,  rather,  did  not  give  as,  the,  or,  ((, 
spirit  of  fear,  timidity,  co/ranlice,  a 
spirit  that  is  characterized  by  and  pro- 
ductive of  fcarfulness.  This  is  the 
negative  result  ;  now  for  the  positive. 
But  of  powers,  the  opposite  of  the 
weakness  that  attends  timidity.  As 
the  Holy  Spirit  pervaded  their  spirit 
they  had  power  within  and  power  with 
men.  Tims  at  Pentecost  the  disciples 
received  power  from  on  high,  and  great 
boldness  and  power  in  proclaiming  the  I 

tmth     (I>i'ke    24:19:      A.t.    4::!l).       LoVe,  j 

characterized  by  and  productive  of  that  j 
self-forgetfulness,   which    will    endure 
the  greatest  sacrifices  and  self-denials  for  , 
Christ  and  his  cause.     This  is  tlie  op-  ] 
posite  of  seltislmess  and  self-assertion, 
and  the  use  of  force  and  vif)lence.     (^f'' 
2  Cor.  5: 13-15.)    And  of  a  sound  mind,  ' 


literally,  sobering  of  the  mind,  with 
special  reference  to  himself,  but  also  to 
others.  Hence  the  word  is  variously 
rendered  as  discipline  (Revised  ver- 
sion), chastisement  (Bible  Union),  cor- 
rection (Alford),  self-control  (Ellicott), 
sobriety  (Improved  Bible  Union).  But 
no  single  word  expresses  its  whole 
meaning.  The  whole  context  has  refer- 
ence to  Timothy's  treatment  of  him- 
self, yet  in  connection  with  others.  He 
is  tocontrol  himself,  but  not  remain 
inactive  when  others  do  wrong.  The 
reference  is  primarily  to  ministers,  but 
need  not  be  limited  to  them.  Every 
Cliristian  has  received  of  the  Spirit 
that  grace  which  is  connected  with  con- 
version and  to  personal  service. 

8-14.  Timothy  exhorted  to  be 
f  .v  i  t  h  f  r  l  to  his  trust  under 
trials  and  sufferings. 

8.  Be  not  thou  .  .  .  hut  be  thon. 
Omit  thou  in  both  clau.ses  as  the  pro- 
noun is  not  exi^res.'^ed  in  the  Greek, 
and  the  emphasis  is  on  "ashamed" 
and  "  partaker  of  afilictions."  Be  not, 
therefore,  since  God  has  given  you  a 
spirit  of  power,  etc.  (^"'•'•.  ~),  ashamed 
of  the  testimony  of  our  Lord,  the 
testimony  regarding  Ghrist,  who  is  onr 
Lord,  yours  and  mine;  the  two,  Paul 
and  Timothy,  are  linked  together  in 
him.  Compare  Rom.  1  :  16,  "I  am  not 
ashannKl  of  the  gospel,  etc.  (-^i^e  on  ver.  12. 
biion).  Nor  of  me  his  prisoner,  for 
the  sake  of  Christ  and  his  gospel.  (See 
K|.h.  3  :  1;  4  :  1.)  It  is  not  implied  that 
Timothy  had  really  been  a.shamed,  but 
tile  exhortation  is  intended  to  lu-ace 
him  up  amid  dangers,  and  to  encourage 
him,  notwithstanding  the  depressing 
circumstance  of  the  times,  to  proclaim 
fearles.sly  the  gC)spel,  and  identify  him- 
self on  the  side  of  the  apostle  and  his 
doctrines.     But   be  thou   partaker, 


Ch.  I.] 


II.  TIMOTHY 


431 


saved  us,  and  *  called  ?/•>•  with  an  holy 
calling,  "not  according  to  our  woi'ks, 
but  ^according  to  his  own  purpose  and 
grace,  which  was  given  us  in  Christ 
10  Jesus  J  before  the  world  began  :  but  ^  is 
now  made  manifest  by  the  appearing 
of  our  Saviour  Jesus  Christ,  »  who  hath 
abolished  death,  '^and  hath  brought 
life  and  immortality  to  light  through 


with  a  holy  calling,  not  according  to 
our  works,  but  according  to  his  own 
purpose,  and  the  grace  which  was 
given  us  in  Christ  Jesus  before  eternal 

10  ages,  but  now  is  made  manifest 
through  the  appearing  of  our  Savior 
Christ  Jesus ;  who  destroyed  death, 
and  brought  life  and  incorruption  to 

11  light  through  the  gospel ;  for  which  I 


t  2  Thess.  2 

13,  14. 

n  Rom.  3 

;  20 

9  ;  11.                X 

Deut. 

7  :  7,  8 

see  refs.  Rom. 

8 

28. 

2/Eph 

1  :3,  4; 

3  :  11 

;  Titus  1 

2. 

z  See  refs 

Rom. 

16:26 

Col.  1  :  26,  27 

a  See  refs 

Isa. 

25:8. 

h  John  1  : 9 ;  5 

24-29 

;  Rom. 

5  :  17,  18. 

etc.,  better,  But  suffer  hardship  with 
the  gospel,  that  is  with  those  Avho  preach 
it.  Ill  their  suffering  tlie  gospel  is  con- 
ceived as  suffering.  So  many  translate 
a  little  more  freely,  But  suffer  hardship 
with  me  for  the  gospel,  according  to 
the  power  of  God,  which  he  gave 
us  (ver.  7),  and  which  he  displayed  in 
our  salvation  (ver.  9).  Let  thy  readi- 
ness to  suffer  for  God  correspond  with 
the  power  he  has  shown  in  our  salva- 
tion and  imparted  to  us. 

9.  The  exhortation  of  the  preceding 
verse  enforced  by  the  power,  grace,  and 
purpose  of  God  in  our  salvation.  Who 
hath  saved  us,  Who  saved  us,  all  be- 
lievers, through  the  Son  (i  Tim.  i  :  i), 
and  called  us  with  an  holy  call- 
ing, to  a  vocation  that  is  holy  and  sep- 
arate from  a  life  of  worldliness  and  sin. 
Notice  it  is  God  tlie  Father  who  calls 

(1  Cor.  1:9;    Gal.  1  :  15,  16).     This  Salvation 

and  holy  calling  was  not  according 
to  our  works,  neither  as  a  ground  of 
merit  or  reward,  nor  as  a  standard  ac- 
cording t-o  which  God  acted.  It  was 
entirely  aside  and  independent  of  our 
works.  But  according  to  his  own 
purpose  and  grace,  the  two  closely 
united.  His  own,  emphatic.  It  was 
God's  oivn  purpose  and  grace.  It  was 
his  self-moved  and  .self-formed  purpose, 
accomplished  beforehand  in  the  Divine 
mind,  in  the  exercise  of  his  grace,  his 
free,  unmerited  fiivor.  "  Not' by  works 
of  righteousness  which  we  did,  but  ac- 
cording to  his  mercy  he  saved  us"  (Titus 

3:5;    comp.  also  K|ih.  1:11;    2  :  7-9).       ^^  hich 

grace  Avas  given  us  in  Christ  Je- 
sus before  the  world  began,  6f/o>r 
eternal  times,   equivalent  to  from  all 

eternity.     (See  same  phrase  in  Titus  1:2:   comp. 

Kph.  1  :  4,  5;  3 :  11.)  With  such  a  salva- 
tion  and  holy  calling  we  should  not  be 
ashamed  of  the  gospel,  nor  shrink  from 
sufferings  and  hardships  on  its  account. 


10.  The  gracious  purpose  formed  in 
eternity  made  known  and  realized  in 
time.  But  this  grace  is  now  made 
manifest,  now  realized,  made  actual 

i  and  visible,  implying  that  it  had  been 
concealed,  "kept  in  silence  during 
eternal  ages  "  (Rom.  le  :  25).     By,  better, 

I  through,  the  appearing  of  our 
Saviour  Jesus  Christ,  rather, 
Christ  Jesus  (1  Tim.  1  :  1).  On  appear- 
ing, see  note,  1  Tim.  6  :  14.  Elsewhere, 
except  in  2  Thess.  2  :  8  and  here,  this 
word  refers  to  our  Lord's  second  com- 
ing ;  here  to  his  appearance  in  the  flesh, 
and  it  is  applied  to  his  wiiole  manifes- 
tation, birth,  life,  death,  and  resurrec- 

:  tion.     See  a   similar  reference  by  its 

'corresponding  verb  (Titus  2  :  11)^  "For 
the  saving  grace  of  God  appeared  to  all 
men."  (Coiup.  Titus  3:4.)  Who  hath 
abolished  death,  made  death  inop- 
erative, of  none  effect,  destroyed  its 
power,  nullified  its  sting  of  sin,  and  re- 
moved its  terror  from  the  Christian 
(1  Cor.  15  :  55-57).  Death  here  refers  pri- 
marily to  physical  death,  but  the  fol- 
lowing words  indicate  that  its  applica- 
tion extends  to  the  consequences  of  sin 
in  spiritual  and  eternal  death.  The 
preceding  clause  shows  what  Christ  has 
done  on  the  negative  side ;  the  next,  on 
the  positive.  And  brought  (omit 
hath)  life  and  immortality,  more 
exactly,  i  ncorrvption  ,  to  light 
through  the  gospel.  Illumined 
them,  shed  light  upon  them.  The  two 
words  incorruption  and  immortality  oc- 
cur together  in  1  Cor.  15  :  53,  and  should 
be  distinguished.  The  former  is  opposed 
to  decay,  not  subject  to  decay  ;  the  lat- 
ter is  opposed  to  death,  undying,  not 
subject  to  mortality.  Old  Testament 
saints  knew^  of  the  latter,  but  little  of 
the  former.  Christ  in  his  life,  death, 
and  resurrection  revealed  the  fact  that 
the    believing    dead    "will    be   raised 


432 


II.  TlxMOTHY 


[Ch.  1. 


11  the  Rospel.  « W  hereunto  I  am  ap- 
pointed  a   preacher,  and   an  apostle, 

12  and  a  teacher  of  the  Gentiles.  For 
the  which  cause  I  also  suffer  these 
things.  Nevertheless  <il  am  not 
ashamed:  «for  I  know  whom  I  have 
believed,  and  am  persuaded  that  he  is 
able  to  fkeep  Kthat  which  I  have  com- 
mitted unto  him  •'  against  that  day. 


was  appointed  a  preacher,  and  an 
12  apostle, "and  a  teacher.  For  which 
cause  I  suffer  these  things  also.  But  I 
am  not  ashamed  ;  for  I  Know  whom  I 
have  believed,  and  am  persuaded  that 
he  is  able  to  guard  that  which  I  have 
committed     to    him,    unto   that   day. 


c  4  :  17  ;  see  refs.  1  Tim.  2:7.  d  Rom.  1  :  16. 

^  John  6  :  39,  40 ;  10  :  28-30  ;  1  Peter  1  :  5. 


e  Isa.  28  : 
g  Ps.  31  : 


Phil.  3  :e-10;  1  Peter  4  :  19. 
h  Ver.  18  ;  4  :  8. 


incorruptible"  (i  Cor.  5  :  52)— they  shall 
have  a  life  connected  with  bodies 
that  can  never  decay,  tliey  will  possess 
an  iinperisliable  nature.  "  The  latter 
part  of  this  verse  implies  that  life  and 
incovruplion  were  first  clearly  revealed, 
broujjrht  to  light,  tlirough  the  gospel; 
that  before  tlie  coming  of  Christ  the 
world  liad  been  in  comparative  dark- 
ness on  the  great  question  of  life  and 
incorruption.  Can  there  be  any  doubt 
of  tlie  truth  of  this  statement?" 
(BOTSK. )  "  Christ  did  shetl  light  upon 
the  identity  of  tlie  body  before  and  after 
death,  the  incorruption  Avhich  the  cor- 
ruptible body  must  put  on"  (Dr.  H. 
Osgood).  But  the  conception  here  must 
not  l)e  limited  to  merely  a  bodily  resur- 
rection. A  resurrection  life  is  implied 
pertaining  to  l)oth  body  and  soul.  The 
word  resurrection  often  implies  or  in- 
clndes  the  state  or  life  tiiat  ensues  (i^uke 

20  :  27,  :J3,  uotes  ;  Phil.  3  :  11 ) ,  §66  Dr.  H.  Os- 
good on  "  Resurrection  and  the  Old  Tes- 
tament," Bibliotheca  Sacra,  July,  1902. 

11.  \V hereunto,  unto  which  gospel, 
I  /^(^s  appointed  (emphatic)  at  my 
conversion  (A.ts  -us  ■  i6,  n)  and  confirmed 
later  (Acts  i:!  :  1-3),  a  prcacher,  a  her- 
ald, and  an  apostle,  and  a  teacher 
of  the  Cientiles.  The  .same  a.ssertion 
occurs  ill  1  Tim.  2  :  7,  on  which  see  note. 
Compare  1  Tim.  1  :  12  ;  there  it  occurs 
in  connection  with  Paul's  authority  in 
the  gctspel  ;  here  with  liis  sufferings  for 
the  gospel.  The  best  Greek  te.xts  omit 
of  the  Geiitiles.  There  i.s,  however, 
much  manuscript  antliority  for  retain- 
ing the  words,  and  the  next  verse  seems 
to  iH'quire  it. 

12.  For  the  which  cause — be- 
cause I  have  been  thus  appointed,  espe- 
cially as  an  apostle  of  the  (ientiles  (Kiih. 

3  :  1  :'A.ts  22  :  21.  22).        I     JllSO    SUtter,    / 

suffer  also,  or,  even  these  things,  per- 
secution, imprisonment, with  a  prospect 
of  speedy  martyrdom.   Nevertheless, 


But,  even  of  my  chains  and  dungeon,  I 
am  not  ashamed  ;  they  are  rather 

my  glory  (Rom.  5  :  3  ;   2  Cor.  12  :  10).      Paul 

thus  refers  to  his  own  sufferings  to  en- 
force his  exhortation  to  Timothy,  Be 
not  ashamed,  etc.  (ver.  8).  For  intro- 
duces the  reason  why  he  is  not  ashamed. 
I  know  whom  I  have  believed, 
or,  have  trusted.  His  trust  in  God  as 
revealed  in  Christ  dispels  all  doubt  and 
fear.  His  assurance  of  God's  faithful- 
ness, as  to  a  future  incorruptible  body 
and  an  imperishable  life,  dispelled  all 
feelings  of  ignominy  and  shame. 

And  am  persuaded,  being  fully 
confident,  that  he  is  able  to  keep 
safely  that  which  I  have  com- 
mitted unto  him,  literally,  to  keep, 
or,  guard  my  deposit,  against,  unto, 
that  day,  the  final  day  of  reckon- 
ing, the  day  of  judgment.  Compare 
Jude  6:  "And  angels  .  .  ;  he  has  kept 
...  to  the  judgment  of  the  great  day." 
But  what  is  meant  by  my  deposit  f 
Most  naturally  it  means  that  .sacred 
trust  which  I  have  deposited  with  him, 
my  all,  body,  soul,  and  spirit,  with  all 
my  interests  for  time  and  eternity. 
"  There  is  one  deposit  which,  committed 
to  us  by  God,  we  ought  to  keep  (ver.  13)  ; 
there  is  another  which,  committed  to 
God  by  us,  and  mentioned  here,  he 
keeps,  and  this  is  our  soul  (1  Peter  4  :  19) ; 
compare  Luke  23  :  46,  ourselves  and  our 
heavenly  portion"  (Bengel).  But 
because  the  same  word  deposit  in  verse 
14  and  in  1  Tim.  0  :  20  refers  to  some- 
thing committed  to  Timothy,  some  re- 
gard the  word  here  to  refer  to  the  office 
or  commission  which  God  had  com- 
mitted to  Paul  as  an  apostle  and 
preacher  of  the  gospel.  But  words  are 
often  used  in  different  senses  and  refer- 
ences, even  in  close  connections.  Be- 
sides Paul  here  says  "  nnj  dejiosit,"  and 
he  speaks  of  God  keeping  or  guarding 
it,  while  in   the  other  passages  Tim- 


Ch.  1.] 


II.  TIMOTHY 


433 


13  »  Hold  fast  ^  the  form  of  sound  words, 
1  which  thou  hast  heard  of  me,  ™ia 
faith  and  love  which  is  in  Christ  Jesus. 

14  "That  good  thing  which  was  commit- 
ted unto  thee  keep  by  the  Holy  Ghost 
«  which  dwelleth  In  us. 

15  This  thou  knowest,  that  all  they 
which  are  in  Asia  be  p  turned  away 
from  me ;  of  whom  are  Phygellus  and 


13  Hold  the  pattern  of  healthful  words, 
which  thou  heardest  from  me,  in  faith 

14  and  love  which  is  in  Christ  Jesus.  The 
good  thing  committed  to  thee  guard, 
through  the  Holy  Spirit  who  dwells  in 
us. 

15  Thou  knowest  this,  that  all  those  in 
Asia  turned  away  from  me :  of  whom 

16  is   Phygellus   and   Hermogenes.    The 


I  3  :  14;  Titus  1  :  9.  fc  Rom.  6  :  17  ;  Titus  2  :  1,  7,  8.  12:2. 

n  1  Tim.  1  :  11 ;  6  :  20.  o  See  refs.  John  14  :  lo,  17. 


nCol.  1  :4;  1  Tim.  1  :  U. 
p  4  :  10,  16. 


othy  is  exhorted  to  guard  it,  all  of 
which  points  to  something  committed 
by  Paul  to  God.  Besides,  how  could 
Paul  expect  God  to  guard  his  office  or 
commission,  or  his  teaching  of  health- 
ful truths  unto  that  day  when  he  was 
expecting  his  departure  before  the 
Lord's  second  coming? 

1  3.  In  view  of  the  fact  that  Paul  is 
a  divinely  comnussioned  apostle,  suffer- 
ing on  account  of  it,  but  safe  in  the 
hands  of  a  promise-keeping  God,  he 
exhorts  Timothy :  Hold  fast  the 
form.  Hold,  or,  keep  to  f he  pattern,  the 
outline,  of  sound  words,  of  health- 
ful H'0}'ds  in  their  holy  and  health-giv- 
ing influence.  See  1  Tim.  1  :  10,  on 
"  sound  "  or  "  healthful  teaching,"  and 
note.  On  pattern  see  the  same  woixl 
used  in  1  Tim.  1  :  16.  Which  thou 
hast  heard  of  me,  didst  hear  from 
me.  Paul  communicated  his  gospel  as 
he  had  received  it  from  Jesus  Christ 
(Gal.  1  :  11,  12).  Timothy  is  to  hold  to 
this  pattern  in  faith  and  love  united, 
in  a  believing  and  loving  spirit,  which 
is  in  Christ  Jesus,  grounded,  living 
and  growing  in  him.  This  whole  phrase 
is  emphatic.  "  It  is  to  be  held,  not  barely 
in  the  reason,  as  if  only  an  intellectual 
conception,  but  rather  in  the  heart,  as 
an  object  of  faith  and  love,  and  that 
love  which  is  inspired  by  Christ  Jesus  " 
(Harvey).  "  Being  a  servant  of  One 
who  will  keep  that  which  we  have 
committed  to  him,  do  thou  in  thy 
turn  k-eep  that  which  he  by  my  means 
has  entrusted  to  thee"  (next  verse)  (Al- 

FORD). 

14.  That  good  thing  which  w^as 
committed  unto  thee, more  exactly. 
The  good  deposit,  the  same  word  as  in 
verse  12,  here  meaning  the  whole  gos- 
pel which  had  been  entrusted  by  God 
to  Timothy.  This  he  is  exhorted  to 
keep,  guard,  by,  better,  through,  the 
Holy  Ghost  Avhich  dwelleth  in 


us.  He  is  to  guard  this  good,  this  pre- 
cious deposit,  not  in  his  own  wisdom 
and  strength,  but  through  and  by  means 
of  the  power  of  the  Holy  Spirit,  who 
dwells  in  all  believers  and  is  the  source 
of  their  spiritual  life  and  strength  (John 
u  :  17,  26 ;  Eph.  3  :  16),  Only  by  ciijoying 
the  indwelling  Spirit  and  following  his 
guidance  could  he  most  certainly  guard 
the  truth  and  avoid  conceited  knowl- 
edge and  dangerous  error,  (see  i  Tim.  6  : 
20.)  Paul  lays  special  stress  on  this 
thought.  The  phrase,  through  the  Holy 
Spirit  who  divells  in  us,  is  emphatic. 
On  the  Holy  Spirit  as  enjoyed  under 
the  NeAv  Dispensation,  see  note  at  the 
end  of  1  Cor.  14  :  40. 
15-18.  Forsaken  by  friends  in 

THE  hour  of  peril  ;   OnESIPHORUS  A 

NOBLE  exception.  These  examples 
emphasize  the  preceding  exhortations. 
Some  have  failed  me,  surely  thou  wilt 
not ;  one  proved  eminently  faithful ; 
have  a  like  faith,  a  like  practice,  and  a 
like  reward. 

15.  This  thou  knowest,  from  re- 
port, that  all  they  (omit  which  are) 
in  Asia,  all  the  Asiatics  who  came  to 
Rome,  turned  aAvay  from  me.  This 
desertion  of  Christians  from  the  prov- 
ince of  Asia  probably  took  place  a  little 
time  before  at  Rome,  who  on  account 
of  danger  and  reproach  neglected  to 
minister  to  the  apostle,  and  at  his  trial 
were  afraid  to  testify  in  his  favor.  This 
was  well  known  and  had  been  reported 
to  Timothy.  The  province  of  Asia  was 
the  western  portion  of  Asia  Minor,  of 
somewhat  uncertain  limits,  having 
Ephesus  as  its  capital.  Lewin  and 
Ramsay  appear  to  confine  it  to  Lydia 
alone,  covering  the  district  of  "  the 
seven  churches  which  are  in  Asia." 
Of  whom  are  Phygellus  and  Her- 
mogenes ;  nothing  is  known  of  these 
beyond  their  names.  They  are  doubtless 
mentioned  because  they  were  prominent 


2C 


434 


IL  TIMOTHY 


[Ch.  I. 


16  Hermosreiics,  The  Lord  give  mercy 
unto  'ithe  house  of  Onesiphorus ;  'for 
he    oft    refreshed    uie,    and    was    not 

17  asliamed  of  »uiy  chain:  but,  wlieu  he 
was  in  Rome,  lie  sought  me  out  very 

18  diligently,  and  found  me.  The  Lord 
grant  unto  him  '  that  he  may  find  mercy 
of  the  Lord  "iu  that  day.    Aud  in  how 


Lord  give  mercy  to  the  house  of  One- 
siphorus ;  because  he  often  refreshed 
me,  and  was  not  ashamed  of  my  chain  ; 

17  but  when  he  was  in  Rome,  he  sought 
me  out  very  diligently,  and  found  me: 

18  the  Lord  grant  to  liim,  that  he  may 
find  mercy  of  the  Lord  in  that  day  I 


?  4  :  19. 


r  1  Cor.  16  :  18  ;  Philemon  7.  s  Acts  28  :  20 ;  Eph.  6  :  20. 

t  Matt.  25  :  34-40.  u  Ver.  12  ;  2  Thess.  1  :  10. 


among  professed  believers,  of  whom 
better  things  ought  to  have  been  ex- 
pected. 

16.  In  contrast  is  the  grateful  re- 
membrance of  one  wlio  had  shown  him 
great  faithfulness  and  much  thoughtful 
kindness.  In  view  of  which  he  ex- 
claims: The  Lord  give  mercy, 
grant  forgiveness  and  the  blessings  of 
the  gospel  and  of  eternal  life,  unto  the 
house  of  Ouesiphorus.  Lord,  ac- 
cording to  usage,  refers  to  Christ.  The 
name  (jnesiphorus  occurs  only  here  and 
4  :  19,  in  l)oth  instances  the  house  is 
mentioned,  from  wliich  it  has  been  in- 
ferred that  lie  was  now  dead.  This, 
however,  is  not  a  necessary  inference, 
for  he  may  have  been  away  from  home 
on  business.  He  was  rightly  named, 
Onesiphorus  meaning  profit  bringer. 
For  he  oft  refreshed  me,  giving 
both  bodily  refreshment  and  spiritual 
consolation  and  encouragement.  And 
was  not  ashamed  of  my  chain, 
by  which  Paul  was  probably  bound  to 
a  Roman  suard.    ( >^-^'--  v-v^^-  e  :  20.) 

17.  But,  so  far  from  lieing  ashamed 
of  my  lionds  and  forsaking  me  in  my 
imprisonment,  when  he  was  in 
Rome,  he  sought  me  out  very 
diligently,  hastily  and  zealously,  los- 
ing no  time  in  doing  it,  and  found 
me.  It  was  no  easy  task  to  find  him 
among  a  multitude  of  prisoners.  Nor 
was  it  with  little  danger  and  reproach 
that  Onesiphorus  searched  for  Paul,  a 
cliief  leader  of  Christians,  in  these 
perilous  days  of  persecution  under 
Xero.  Tlie  fact  that  it  was  necessary 
thus  to  search  for  the  apostle  shows  that 
it  was  not  the  imprisonment  described 
in  Acts  28  :  ."^0,  when  for  two  full  years 
he  was  permitted  to  dwell  "  in  his  own 
hired  bouse,"  and  to  preach  to  all  who 
came,  without  hindrance.  Thus  be  and 
his  residence  l)ecame  well  known  (pihi. 
1  :  IS).    Instead  of  the  comparative  very 


diligently,  some  of  the  oldest  manu- 
scripts read  diligently,  as  in  the  Re- 
vised version. 

18.  With  grateful  remembrance  the 
apostle  repeats  his  desire  with  reference 
to  Onesiphorus  himself,  with  a  reminis- 
cence of  his  former  kindness  at  Ephe- 
sus.  The  Lord  grant,  or,  give  (as  in 
ver.  16),  unto  him.  This  phrase  liad 
doubtless  become  common  in  expressing 
a  wish  or  in  invoking  God's  blessing. 
That  he  may  find  mercy  of  the 
Lord,  salvation  and  an  abundant  re- 
ward, in  that  day,  in  the  great  day 
of  judgment.  Compare  "Inasmuch  as 
ye  did  it  unto  one  of  the  least  of  these 
my  brethren  ye  did  it  to  me"  (Ma".  25  : 
10).  Some  regard  the  first  Lord  as  re- 
ferring to  the  8011,  the  second  to  the 
Father.  But  both  may  refer  to  Christ, 
since  the  set  phrase  of  a  formula  may 
account  for  the  first  Lord.  Catholic 
Avriterscite  this  passage  as  a  ground  for 
praying  for  the  dead.  But,  as  noted 
on  verse  16,  it  is  by  no  means  certain 
that  Onesiphorus  was  dead.  And  if  he 
was  dead,  this  cannot  strictly  be  styled 
a  prayer  for  the  dead.  It  is  a  grateful 
exclamation  expressing  a  wish.  The 
Lord  grant  tinto  him  !  It  is  not  that  he 
may  be  delivered  from  purgatory,  lint 
that  "he  may  find  mercy  of  the  Lord 
in  that  day  "  of  final  judgment.  And 
it  is  a  wish  that  may  with  great  pro- 
priety be  expressed  for  a  person  while 
living.  "  The  fact  is  worth  noting  that 
the  pseudo  Ignatius  writer  of  the  fourth 
century,  in  the  spurious  letter  to  Hero 
{'^_  9),  borrows  this  prayer,  and  applies 
its  words  to  living  persons,  showing  ap- 
parently that  at  least  he  had  not  gath- 
ered from  the  passage  before  us  that 
Onesiphorus  was  dead"  (.7.  H.  Ber- 
nard, "The  Pastoral  Epistles").^  The 
passage  seems  to  afford  very  insufficient 
grounds  for  the  doctrine  of  praying  for 
the  dead.     It  implies  neither  a  custom 


Ch.  IL] 


11.  TIMOTHY 


435 


many  things  he  ^  ministered  unto  me 
at  Ephesus,  thou  kuowest  very  well. 


and  in  how  many  things  he  ministered 
to  me  at  Ephesus,  thou  knowest  very 
well. 


nor  a  doctrine  elsewhere  unsustained  in  J 
the  Scriptures.  ; 

In  gratitude  and  aifection  Paul  adds  j 
another  remark  concerning  Onesiph-  j 
orus.     And  in  how  many  things  ' 
he    ministered    by    sympathy    and 
kindly  acts  generally.   ^Unto   me  is 
not  in  the  original.     The  ministry  had  j 
been  rendered  at  Ephesus,  to  Paul  | 
especially,  as  the  context  implies,  yet 
not  limited  to  him,  but  extended   to 
others  of  the  church.     Thou  knoAV- 
estvery   well,  from   your  own   per-, 
sonal    knowledge    (the    comparative), 
bettet'  than  I  could  tell  thee.     As  Tim-  i 
othy  was  living  at  Ephesus  he  had  wit- 
nessed the  kind  services  of  Onesiphorus 
to    Paul    and    others,  and  had   better 
knowledge  of  these  things  than   even 
the  apostle  himself.    The  kindness  of 
Onesiphorus  to  Paul  at  Rome  was  an 
index  of  his  character  and  life  else- 
where. 

Practical  Remarks. 

1.  The  promise  of  life  is  fundamental  in 
the  gospel  (ver.  1 ;  2  Cor.  1 :  20  ;  Rom.  8  :  17). 

2.  Spiritual  relationships  are  finer  and 
more  enduring  than  earthly  (ver.  2  ;  Mark 
3:32-35). 

3.  True  religion  is  essentially  the  same 
in  all  ages.    The  gospel  is  a  counterpart  \ 
and  supplementary  of  the  law  (ver.  3 ;  I 
Rom.  3  :  31).  j 

4.  A  pious  ancestry  has  its  advantages  i 
and  its  responsibilities  (ver.  3-o  ;  Josh.  ' 
24  :  15,  31). 

5.  Religion  is  personal.  The  faith  and 
love  of  parents  may  prove  a  blessing  to 
their  children,  but  cannot  effect  their  sal- 
vation (ver.  5  ;  Matt.  3  :  7-9). 

6.  All  activity  in  the  kingdom  of  God 
should  spring  from  the  power  of  faith  and 
love  in  the  individual  (ver.  6,  7 ;  2  Cor. 
.5  :  14;  1  John  4  :  19). 

7.  It  is  of  the  first  importance  that  a 
minister  be  a  man  of  faith  and  love,  pru- 
dence and  discretion  (ver.  7;  1  John  4: 
17,  18;  3  John  3,  6,  11.) 

8.  Christ  and  his  cause  in  adversity  is  a 
reason  not  for  shame  but  for  sympathy 


and  hardy  endurance  (ver.  8;  4  :  10,  11 ; 
Phil.  1  :  13-16). 

9.  God's  purpose  and  plan  in  the  salva- 
tion of  men  is  irrespective  of  works  as  a 
ground  of  merit,  but  yet  designed  to  raise 
up  a  holy  people  zealous  of  good  works 
(ver.  9 ;  Rom.  8  :  29,  30 ;  Eph.  1  :  4,  5). 

10.  The  resurrection  life,  while  dimly 
seen  by  Old  Testament  saints,  is  made 
radiant  with  light  by  the  gospel  (ver.  10; 
Luke  20  :  37,  38 ;  John  11  :  25). 

11.  The  true  gospel  minister  is  not  self- 
appointed,  but  God-appointed,  and  has  a 
definite  mission  and  work  (ver.  11 ;  Acts 
13:2,4;  Heb.  5  :  4). 

12.  The  effect  of  sanctified  affliction  is 
to  increase  our  faith  in  God  and  our  belief 
in  our  ultimate  salvation  (ver.  12 ;  Heb. 
12  :  11-13). 

13.  Much  preaching  that  is  popular  is 
far  from  healthful  (ver.  13). 

14.  Cherishing  the  presence  and  the  in- 
fluence of  the  Holy  Spirit  is  one  of  the  best 
ways  of  keeping  and  guarding  the  knowl- 
edge and  love  of  the  truth  (ver.  14  ;  John 
16  :  13-15). 

15.  A  good  man  in  adversity  is  some- 
times forsaken  by  his  friends,  and  like  his 
Master  is  left  to  bear  his  sorrows  alone 
(ver.  15  ;  Ps.  22  : 1,  0-8 ;"  Heb.  13  :  5,  6). 

16.  He  who  stands  by  his  friends  in  ad- 
versity is  a  friend  in  need  and  a  friend 
indeed  (ver.  16,  17 ;  Prov.  17  :  17). 

17.  There  is  such  a  thing  in  this  world 
as  true  friendship  and  true  religion  ;  and 
when  they  meet  in  the  same  person  they 
strengthen  each  other  (ver.  17  ;  1  Sam.  20  : 
41,42). 

18.  A  glorious  reward  awaits  the  Chris- 
tian who  devotes  his  life  in  ministering  to 
the  needy  and  afflicted  (ver.  18;  Matt. 
10:42). 

CHAPTER  II. 

The  apostle  reinforces  his  exhorta- 
tion to  steadfastness,  urges  the  endur- 
ance and  fidelity  of  a  soldier,  of  the 
wrestler  and  the  husbandman  (ver.  1-7) ; 
encourages  Timothy  by  the  risen 
Christ,  who  is  faithful  and  strong  to 


436 


II.  TIMOTHY 


[Ch.  II. 


2  THOU  therefore,  J  my  son, » be  strong 
in  the  gnic-e  that  is  in  Christ  Jesus. 

2  «And  the  things  that  thou  hast  heard 
of  me  among  ''many  witnesses,  «the 
same  commit  thou  to  faitliful  men, 
who  shall  be  "^  able  to  teach  others  also. 


2  THOU  therefore,  my  child,  be  strong 
in  the  gract-  tliat  is' in  Clirist  Jesus. 

2  And  the  things  tiiat  thou  heardest  from 
me  through  many  witnesses,  tliese 
commit  thou  to  faithful  men,  who  will 

3  be  able  to  teach  others  also.     Suffer 


yl:2. 


z  Hag.  2:4;  Eph.  6  :  10. 
c5  :  22:  1  Tim.  1  :  18. 


13;  3  :  10,  11.  6  1  Tim.  4  :  U;  6  :  12. 

d  1  Tim.  3:2;  Titus  1  :  9. 


save  (ver.  6-13);  applies  these  facts  to' 
the  conduct  of  the  ministry,  and  ex- 
horts against  vain  deceivers  and  pro- 
fane babblers  (ver.  n-21)  ;  and  to  culti- 
vate personal  piety,  in  heart  and  life, 
as  a  Cliristian  teacher  (ver.  22-26). 
1-7.    Exhortation    to  courage  i 

AND       steadfastness,       ENDURANCE 
AND   FIDELITY   IN   THE   MINISTRY. 

1.  Thou,enipliatic,  Timothy  is  up- [ 
permost  in  Paul's  mind,  the  object  of 
his  inten.se  thought  and  interest  through 
the  preceding  chapter.  Therefore, 
in  view  of  the  sad  and  cowardly  defec-  I 
tion  "of  all  those  in  Asia"  and  the 
fidelity  of  Onesiphorus,  as  well  as  the 
courageous  sutierings  of  Paul,  his  spirit- 
ual fuller  in  the  gospel.  Indeed,  the 
whole  of  the  last  chapter  is  preparatory 
to  this.  3Iy  son,  rather  the  more 
tender  epithet,  .Uy  child,  (soe  1  :  2,  uote.) 
Be  strong,  become  powerful,  in  the  | 
grace,  that  divine  favor,  as  a  spirit- 
ual atmosphere  and  vitalizing  element 
of  strength  and  growth,  that  is  in 
Christ  Jesus,  existing  only  in  him, 
and  which  he  imparts  to  those  in  spirit- 
ual fellowship  with  himself.  Compare  ' 
1  :  13,  "faith  an<l  love  which  is  in  Chri.st 
Jesus";  and  1:1,  "life  which  is  in 
Christ  Jesus."  Only  thus  would  he  be 
strong — but  not  in  his  own  strength,  j 
Nor  was  he  to  be  satisfied  with  his 
present  attainments,  but  with  greater 
courage  and  boldness  he  was  ever  to  j 
be  "strong  in  the  Lord  and  in  the 
power  of  his  might  "  (Rph.e  10).  There 
is  here  a  reinforcement  of  tlie  tliought 
of  1  :  6-8.  Thus  Timotliy  would  l)e 
prepared  to  discharge  faithfully  his 
duty  to  God  and  to  his  fellow-teachers  ' 

(uext  verso).  | 

2.  As  grace  has  to  do  with  works  of 
bfiievolence  ('^  t'^r.  8:1),  .so  also  with 
committing  the  gospel  to  others.  And 
the  things  that  thou  hast  heard 
of  nic,  f/i'(f  tfii/a  (li<l)it  hear  from  nie, 
<iirectly  and  inilirectly, among, rather, 
(hrouyh,  the  intervention  of  many  [ 
witnesses.     Some    hold    that    Paul 


here  refers  to  Timothy's  ordination  to 
the  ministry  when  many  heard  the 
apostle's  ciiarge  to  Timothy,  and  trans- 
late, in  the  presence  of  many  witnesses. 
This  may  be  implied,  yet  it  is  not  neces- 
sary to  refer  this  to  any  particular  occa- 
sion. But  since  Paul  is  addi'cssing  Tim- 
othy as  a  preacher,  and  speaks  of  him- 
self as  such  (1  :  18)  and  refers  to  other 
teachers,  he  very  possil)ly  refers  to  the 
elders  and  others  who  were  present  at 
Timothy's  ordination,  and  who  partici- 
pated in  and  listened  to  the  apostle's 
solemn  words  embodying  the  great  fun- 
damental truths  of  the  gospel.  Doubt- 
less others  had  also  reported  to  Timothy 
the  sound  doctrine  preached  by  the 
apostle. 

The  same  commit  thou  to 
faithful  men,  trnstn-orthy  men,  who 
shall  be  able,  fit  and  coinpetent,  to 
teach  others  also.  The  woids 
others  also  need  not  necessarily  be  lim- 
ited to  ministers,  but  may  have  a  more 
general  application.  It  is,  however, 
a  fair  inference  that  the  apostle  had 
preachers  and  teachers  especially  in 
mind,  and  that  ministers  are  clearly 
implied.  The  exhortation  was  not  only 
important  in  itself,  but  especially  per- 
tinent at  this  time,  when  Timothy  might 
leave  Ephesus  and  hasten  to  Rome  to 
minister  to  the  apostle  {*  ■  9,  21).  It  is 
also  implied  that  the  validity  of  the 
ministry  consists  in  character  rather 
than  in  an  outward  succession.  Min- 
isters are  to  be  (1)  trustworthy  men, 
(2)  competent  to  teach,  (3)  sound  in 
apostolic  doctrine.  Some  might  l)e  as- 
piring to  the  office  of  overseer  (1  Tin.. 
2:1),  or  a  church  might  select  some  as 
pastors  and  teachers,  but  if  they  were 
deficient  in  any  of  the.se  qualifications, 
the  great  truths  of  the  gospel  were  not 
to  l)e  committed  to  them,  as  "stewards 
of  the  mysteries  of  God"  (1  Cor.  4:  i: 
conii..  1  :  6,'  13,  14).  It  should  bc  remem- 
bered also  that  at  this  early  period  of 
Christianity  the  truths  of  the  gospel 
were  largely  transmitted  by  preaching 


Ch.  II.] 


II.  TIMOTHY 


437 


3  «Thou   therefore    endure    hardness, 

4  fas  a  good  soldier  of  Jesus  Christ.  sNo 
man  that  warreth  entangleth  himself 
with  the  affairs  of  tfds  life;  i»that  he 
may  please  him  who  hath  chosen  him 

5  to  be  a  soldier.  And  if  a  man  also 
strive  for  masteries,  yet  is  he  not 
crowned,   except    he  strive   lawfully. 

6  'The  husbandman  that  labourethmust 


hardship  with  me,  as  a  good  soldier  of 

4  Christ  Jesus.  No  one  serving  as  a  sol- 
dier entangles  himself  with  the  affairs 
of  life,  that  he  may  please  him  who 

5  enrolled  him  as  a  soldier.  And  if  one 
also  contends  in  the  games,  he  is  not 
crowned,  unless  he  contends  lawfully. 

6  The  laboring  husbandman  must  be  the 


1:8;  4:5. 


/  See  refs.  1  Tim.  1  : 
h  2  Cor.  5 


g  Deut.  20  :  5-7  ;  Luke  ! 
i  1  Cor.  9  :  7-11. 


59-62  ;  1  Cor.  9  :  25-27. 


and  oral  instruction.  Hence  the  need 
of  competent  teachers  and  leaders  and 
well  instructed  churches.  "As  at  that 
period  every  church  seems  to  have  had 
a  plurality  of  elders,  it  had  its  own 
presbytery,  and  thus  it  possessed  within 
itself  tlie  full  powers  necessary  for  in- 
stituting and  perpetuating  its  own  min- 
istry" (Harvey). 

3.  Thou  therefore,  omitted  hy 
the  best  text.  Tlie  exhortation  to  soldier- 
lilie  endurance  follows  naturally  the  ex- 
hortation of  the  two  preceding  ver.ses. 
Endure  hardness;  2vith  me  (natu- 
rally implied) ;  s/iare  hardsJu'jis  irifk 
me,  an  earnest,  tender,  confiding,  and 
fatherly  injunction.  See  1  :  8,  where 
the  same  verb  is  used.  The  duty  is  en- 
joined upon  Tiniotliy  as  a  Christian 
minister.  Hoiv  he  should  share  in  suf- 
fering is  illustrated  under  three  familiar 
figures  :  of  a  soldier,  of  an  athlete,  and 
of  an  husbandman.  As  a  good  sol- 
dier of  Jesus  Christ.  The  army 
w^is  one  of  the  great  organizations  of  tlie 
Roman  Empire.  Soldiers  were  every- 
where seen.  The  officers  and  the  mili- 
tary service  are  favoral)ly  noticed  in 
the  New  Testament.  Tliere  was  the  cen- 
turion Avhose  faitli  Christ  commended, 
the  centurion  and  the  soldiers  with 
him  exclaiming  at  Christ's  crucifixion, 
"Truly  this  was  Cod's  son"  (Matt.  27  : 
5i) ;  Cornelius  of  the  Italian  cohort,  a 
devout  man,  to  whom  Peter  was  sent ; 
Lysias,  the  cliief  captain,  who  rescued 
Paul,,  first  from  the  Jewish  mob  and 
then  from  assassination ;  and  tlie  cen- 
turion Julius,  wlio  showed  great  con- 
sideration to  Paul  in  the  shipwreck. 
Such  examples  illustrate  the  best  qual- 
ities of  a  good  soldier.  The  apostle 
maizes  special  reference  to  the  disci- 
pline and  the  hardships  which  the  good 
soldier  faithfully  and  persistently  en- 
dures.    So  let  the  Christian  fight  the 

fight  of  faith  (2  Cor.  10  :  3-6  ;   Eph.  6  :  10-20). 


I  4.  Like  a  good  soldier  the  minister 
is  to  be  wholly  devoted  to  his  Avork. 
No  man  that  warreth,  serving  as  a 
soldiery  entangleth  himself  with 
the  affairs  of  this  life,  with  the  pur- 
suits and  occupations  of  civil  life.  The 
rules  of  the  Roman  army  forbade  the  sol- 
dier from  involving  himself  in  ordinary 
business  affairs.  So  the  minister  is  not 
to  become  entangled  in  secular  callings. 
Like  Paul  he  may  find  it  necessary  to 
follow  at  times  some  secular  occupation 
as  a  means  of  support,  but  he  must 
not  become  absorbed  in  or  entangled 
therein.  He  is  to  have  a  single  eye,  an 
absorption  in  his  work  of  preaching 
Christ,  and  all  other  things  are  to  be 
subsidiary,  as  means  to  an  end,  so 
that  he  may  please  him  who 
hath  chosen  him,  2cho  e)iro/led  him 
as  a  soldier.  So  the  aim  of  the  Chris- 
tian minister  should  be  to  please  his 
Captain,  Christ  Jesus.  Otherwise  he 
will  lose  his  Captain's  favor  ( i  Thess.  2:4). 

5.  But  the  service  must  also  be  per- 
formed lawfully.  And  if  a  m  an  al  so 
strive  for  masteries,  engages  in  a 
contest,  as  an  athlete  in  the  Grecian 
games,  running,  wrestling,  or  the  like 

(1  Cor.  9  :  25  ;    1  Tim.  6  :  12  ;    2  Tim.  4  :  7)  ^  yet 

is  he  not  crowned  with  a  wreath  as 
a  victor,  except  he  strive,  unless  he 
has  contended  lawfully,  according  to 
the  rules  of  the  contest.  "  So  run  that 
ye  may  obtain.  And  every  one  who 
contends  for  the  prize  is  temperate  in 
all  things,  .  .  I  keep  my  bod^^  under 
and  bring  it  into  subjection  "  (i  Cor.  9  :  24- 
27).  So  Paul  exemplified  his  own  pre- 
cept. The  minister  of  Christ  must  sub- 
ordinate all  things  to  the  will  of  Christ, 
enduring  whatever  hardship  and  doing 
wliatever  work  in  the  way,  in  the  spirit, 
and  in  the  place  that  Christ  requires. 

6,  Toil  must  precede,  and  entitle 
one  to,  the  enjoyment  of  the  fruit, 
Thehusbandman  that  lahoureth. 


438 


II.  TIMOTHY 


[Ch.  II. 


7  be  first  partaker  of  the  fruits.  Con- 
sider wluit  I  SUV ;  and  ^  tlie  Lord  give 
tliee  uiidorstaiuling  in  all  things. 

8  Remember  that  Jesus  Christ  'of  the 
seed  uf  David   '"  was   raised   from  the 

9  dead,  aeeording  to  my  gospel.  •»  Where- 
in I  suffer  trouble,  as  an  evil  doer, 
» even  unto  bonds ;  p  but  the  word  of  God 


7  first  to  partake  of  the  fruits.  Consider 
what  I  say  ;  for  the  Lord  will  give  thee 
diseernment  in  all  things, 

8  Remember  Jesus  Christ,  raised  from 
the  dead,  of  the  seed  of  David,  accord- 

9  ing  to  my  gospel ;  in  wliich  I  suffer 
hardship,  even  to  bonds,  as  a  male- 
factor;   but  the  word  of   God  is  not 


k  I'rov.  2  :  3-6.  I  Acts  13  :  23 ;  Rom.  1  :  3,  4.  ml  Cor.  15  :  1,  4,  20.  n  1  :  12  ;  Acts  9  :  16. 

0  See  refs.  Eph.  3:1.  p  Acts  28  :  31 ;  Phil.  1  :  14  ;  Kpb.  6  :  19,  20. 


Tlie  emphatic  word  is  laborefh.  The 
lahoriiui  furincr  must  he  the  first,  to  par- 
take oft'he  fruits — not  the  desponding 
and  indolent  one.  So  in  the  nature  of 
things  it  ought  to  be,  and  is,  with  the 
spiritual  husbandman.  Only  he  who 
lai)ors  partakes  of  the  fruit.  We  have 
here  a  necessary  condition,  labor,  a 
motive  also  and  an  encouragement  to 
labor.  If  you  would  have  a  harvest 
and  enjoy  it,  be  earnest  and  persistent 
in  toil. 

7.  Enforces  the  lessons  of  these  three 
impressive  figures.  Consider  what  j 
I  say,  ponder  my  words  and  compre- 
hend the  importance  to  the  minister 
(1)  of  endurance,  singleness  of  aim  and 
devotion,  (2)  self-sacrificing  conformity 
to  the  will  and  law  of  Christ,  and  (.S; 
the  necessity  of  labor  for  tlie  attain- 
ment of  the  end  of  liis  ministry.  And, 
rather.  For,  introducing  a  reason  and 
an  encouragement  for  giving  attention 
to  and  applying  these  instructions. 
The  Lord  sjive  thee.  According  to 
the  best  text  this  is  not  a  prayer,  but  an 
encouraging  assurance.  For  the  Lonl, 
that  is,  Christ,  will  give  thee,  tiirougli 
the  Holy  Spirit  (comp.  i  .-  u),  under- 
standing in  all  things.  The  Spirit 
lia<l  been  promised  to  teach  all  things 
and  guide  into  all  the  truth  (J'>i>n  i4  :  2(>: 
Hi  :  y-'),  and  to  attend  the  preaching  of 
the  gospel  with  his  presence  and  power. 
Paul  is  conHdent  that  Timothy  will  be 
enabled  to  understand  intelligently  and 
ap])ly  rightly  tiiese  metaphors  to  him- 
self and  others, 

8-13.  ENDIinNO  HARDSHIPS  FUR- 
THER ENCOrR.VGED  BY  REMEMBER- 
ING   THE    RESrRRi:rTION   OF   THE    IN- 

c.vRXATED  Christ. 

8.  K  e  ni  e  m  b  c  r  that  Jesus 
Christ,  the  whole  Christ  as  he  now  is  ; 
let  this  be  your  hal)itual  i>ractice.  The 
two  following  clauses  should  l)e  trans- 
po.sed  thus:  Raised  from  the  dead, 
of   the    seed   of   David.    Not  the 


Christ  in  his  humiliation,  not  the  dead, 
but  the  risen  Christ,  is  lield  up  to 
strengthen  Timothy  in  enduring  hard- 
ships. Christ  as  a  victor  over  suffering 
and  death  is  to  be  kept  in  remembrance  ; 
the  fact  too,  that  he  was  human,  of  the 
seed  of  Dairid,  of  tlie  royal  line,  in  whom 
the  promise  of  God  given  to  the  house  of 

David  is  fulfilled     (2  Sam.  7  :  I2-I6  ;  Acts  13  : 

33-37).  It  is  implied  that  it  was  in  our 
humanity  that  he  sutiered,  "  tempted  in 
all  points  like  as  we  are,"  yet  over- 
coming, risen,  and  glorified,  he  is  able  to 
succor  us  (Heb.  4  :  15).  Thesc  two  great, 
glorious  facts  were  "according  to  my 
gospel,"  which  had  been  entrusted  to 

Paul  to  teach    (l    Tim.    l    :    ll;    Gal.    1  :  11). 

They  Avere  the  great  themes  of  his 
gospel.  The  risen  Christ,  the  Lord  ex- 
alted and  glorified,  is  here  brought  to 
view  as  in  Kom.  1  :3, 4,  "  who  was  de- 
clared to  be,"  or  "  instated  as,  the  Son 
of  God,  with  power  according  to  the 
spirit  of  holiness,  by  the  resurrection 
from  the  dead." 

9.  Wherein,  as  a  preacher  of  which 
gospel,  I  sutfer  trouble,  rather,  hard- 
ship,  as  in  ver.  3,  as  an  evil  doer, 
a  malefactor  (the  same  word  as  in  Luke 
23  :  32),  a  criminal,  even  unto  bonds. 
This  degradation  was  deeply  felt  by 
Paul  as  a  Roman  citizen  and  an  inno- 
cent man.  See  2  Cor.  6  :  4-10 ;  11  :  23- 
28,  for  a  catalogue  of  his  sufferings,  and 
Acts  24  :  27 ;  28  :  30,  for  his  first  long 
imprisonments,  two  years  at  Cwsarea 
and  two  years  at  Rome,  and  compare 
1  :  16.  Now  in  his  final  imprisonment 
under  Xero,  chained  night  and  day, 
hardships  are  added  to  his  l)onds  in  his 
gloomy  dungeon.  But,  encouraging, 
delightful  thought,  the  word  of  God 
is  not  bound.  The  workmen  may 
cease,  they  may  be  imprisoned  and  die, 
but  the  work  goes  on.  During  his 
prison  life  Paul  had  enjoyed  oi>por- 
tunities  to  preach  Christ,  and  to  write 
some  of  his  best  Epistles.    The  Lord 


Ch.  IL] 


II.  TIMOTHY 


439 


10  is  not  bound.  Therefore  il  endure  all 
things  for  the  elect's  sakes,  that  they 
may  also  obtain  the  salvation  which 
is  in  Christ  Jesus  with  eternal  glory. 

11  ^  It  is  a  faithful  .saying  :  For  nf  we  be 
dead  with  him,  we  shall  also  live  with 

12  him:  'if  we  suffer,  we  shall  also  reign 


10  bound.  For  this  cause,  I  endure  all 
things  for  the  sake  of  the  elect,  that 
they  also  may  obtain  the  salvation 
which  is  in  Christ  Jesus,  with  eternal 

11  glory.  Faithful  is  the  saying :  For  if 
we  died  with  him,  we  shall  also  live 

12  with  him  ;  if  we  endure,  we  shall  also 


9  2  Cor.  1  :  6;  Col.  1  :  24. 


»•  1  Tim.  1  :  15.  s  John  14  :  19 ;  Kom.  6:5,8;  2  Cor.  4  :  10 ;  13  :  4. 

t  Rom.  8  :  17  ;  1  Peter  4  :  13. 


was  looking  after  his  own  word ;  the  j 
Holy  Spirit  was  attending  the  truth  to  i 
the  hearts  of  men.  Multitudes  through-  ! 
out  the  Roman  Empire  were  proclaim-  ; 
ing  the  good  news.  Even  the  blood  of 
martyrs  was  becoming  the  seed  of  the 
church. 

10.  Therefore,  or,  For  this  reason, 
the  word  of  God  is  not  fettered  and 
cannot  be.  "  Because  the  gospel  runs 
while  I  am  bound"  (Bengel).  I 
endure,  and  continue  to  endure,  all 
things  that  fall  to  my  lot  for  the 
elect's  sakes,  the  chosen  people  of 
God.  The  unimpeded  progress  of  the  gos- 
pel inspires  him  to  steadfast  endurance. 
God's  Avord  cannot  be  rendered  inef- 
fectual, and  God's  purpose  cannot  be 
overcome  by  any  human  opposition. 
Paul  sees  that  liis  sutlerings  will  have  a 
blessed  influence  upon  the  elect.  For 
the  sake  of  (he  elect,  or,  the  chosen, 
that  they  may  also  obtain  the 
salvation  which  is  in  Christ  j 
Jesus.  The  apostle  views  salvation  I 
in  its  completeness  with  the  "eternal  i 
glory  "  of  the  heavenly  state,  the  be- 
ginnings of  which  salvation  is  only 
enjoyed  here.  He  does  not  regard  his  i 
sufferings  as  in  any  way  an  atonement 
for,  nor  as  at  all  procuring,  the  salva-  j 
tion  of  Christ's  chosen  people.  Their  : 
salvation  is  in  and  through  their  union 
with  Christ,  their  sin-bearer  and 
Saviour  (Rom.  a  :  3, 4).  But  Paul's  suf- 
fering is  a  testimony  for  Christ  in  every 
age  and  for  all  time.  It  gave  courage 
to  Timothy  and  thousands  of  others  in 
liis  own  day,  and  its  influence  is  still 
felt  in  strengthening  and  giving  tone  to 
Christians  in  trial  and  persecution. 
Compare  a  similar  thought  in  Col.  1  : 
24.  How  have  his  dying  words  (^  :  6-8) 
helped  many  to  persevere  to  the  end. 
"  Who  of  us  can  estimate  how  much  in 
the  providence  of  God  the  endurance 
of  Paul  has  had  to  do  with  the  salva- 
tion of  millions  of  human  souls " 
(Boise). 


11-13.  In  these  verses  Paul  gives 
an  additional  motive  for  sufi^ering  hard- 
ships with  Christ,  and  against  shrink- 
ing from  such  hardships  and  thus  de- 
nying Christ.  It  is  a  faithful,  or 
better.  Trustworthy  is  the,  saying. 
(See  1  Tim.  1  :  15,  uote.)  Some  take  this 
saying  to  be  the  preceding  verse,  but  it 
is  better  to  refer  it  to  what  follow^s, 
which  appears  to  be  rhythmical  in  form 
and  proverbial  in  substance,  and  may 
have  formed  a  part  of  an  ancient  Chris- 
tian hymn.  It  very  naturally  em- 
phasizes the  relation  of  suffering  and 
faithfulness  to  Christ,  and  thus  a 
strong  argument  is  formed  for  enduring 
hardships  for  his  sake.  For  if  we  be 
dead,  rather,  For  if  we  died,  with 
him,  if  we  shared  his  death,  through 
our  union  with  him  by  feith.  The  point 
of  view  is  not  Christ's  dying  for  us,  but 
our  dying  with  him,  not  so  much  our 
death  to  sin,  as  our  physical  exposure 
to  death  as  Christians.  It  is  this  "  dy- 
ing claily  "  (1  Cor.  is  :  31),  this  "  always 
l>earing  about  in  the  body  the  dying  of 
the  Lord  Jesus"  (2  cor.  4  :  10),  Avhich  is 
especially  looked  upon  as  already  ac- 
complished. We  shall  also  live 
with  him  ;  not  only  our  present  spir- 
itual life,  but  especially  our  resurrec- 
tion life  in  eternal  glory.  "Only  as 
men  live  in  the  light  of  eternity  do  they 
most  gloriously  illumine  their  i^athway 
in  time.  Dr.  Anderson  strove,  to  use 
an  expression  which  he  often  repeated, 
'  to  live  over  again  the  life  of  the  Lord 
Jesus.'  He  constantly  recognized  the 
fact  that  the  secret  of  all  noble  living 
is  self-sacrifice.  .  .  Never  was  a  greater 
truth  taught  the  world  than  when  our 
Lord  said  :  '  He  that  findeth  his  life 
shall  lose  it,  and  he  that  loseth  his  life 
for  my  sake  shall  find  it'"  (R.  S. 
MacArthur,  "  Biography  of  Martin 
B.  Anderson,"  p.  261).  If  we  sutTer, 
rather,  endure,  submissively  and  cour- 
ageously with  and  for  him,  if  we  share 
his  sufferings,  we  shall  also  reign 


440 


II.  TIMOTHY 


[Ch.  II. 


with  him:  "if  we  deny  him,  he  also 
13  will  deny  us :  » if  we  believe  not,  yet 
he  abideth  faithful :  he  cauuot  deny 
himself. 

Exhortations  agaiyist  false  teaching  and  to 
min  inter  ial  faithfulness. 

11  Of  these  things  put  them  in  remem- 
brance, J  charging  them  before  tlie  Lord 
'■  that  tliey  strive  not  about  words  to  no 
profit,  btit  to  "the  subverting  of    the 

15  hearers.  Study  to  show  tliyself  '^ap- 
proved   unto  God,  '=a   workman  that 


reign  with  him  ;  if  we  shall  deny  him, 
13  he  also  will  deny  us ;   if  we  are  faith- 
less, he  abides  faithful,  for  he  can  not 
deny  himself. 


14  Of  these  things  remind  them,  charg- 
ing them  before  tlie  Lord  not  to  strive 
about  words  to  no  profit,  to  the  sub- 
verting of  the  hearers. 

15  Earnestly  endeavor  to  present  thy- 
self approved  to  God,  a  workman  not 


M  See  refs.  Luke  12  :  9. 
2  See  refs.  1  Tim.  1  :  4,  6. 


X  Matt.  24  :  35  ;  see  refs. 
o  Acts  15  :  24;  Gal.  1  :  7. 


Dm.  3  :  3,  4. 
b  2  Cor.  5  :  9. 


y  1  Tim.  5  :  21. 

c  1  Tim.  4  :  6,  12-16. 


with  him.    "  If  indeed  we  suffer  wdth  | 
him,  that  we  may  also  be  glorified  with 

him"     (Rom.    8    :    17   ;   comp.    Matt.    19  :  28,  29; 

Rev.  2  :  10:  3  :  21).     "Pie  that  endureth  ' 
to  the  end  shall  be  saved"  (Matt,  lo  :  22), 
So  far  the  apostle   utters  words   of 
encouragement,  but  now^  of  warning. 
If  we  deny,  rather,  according  to  the 
best  text,  if  we  shall  deny,  him,  look-  | 
ing  to  a  future  possibility.     This  is  not  a 
temporary  weakness,  like  the  denial  of 
Peter,  but  a  deliberate  denial,  indicat-  i 
ing  a  heart  not  given    to   Christ  and  I 
false  to  Christ.    He  also  will  deny 
us,  disown  us  as  having  no  part  in  him. 
"I    never    knew    you;    depart    from 
me  ye  that  work  iniquity"  (Mitt.  7  :  2a; 
comp.  Matt.  10  :  .32,  33).    If  wc  believe  : 
not,    if    ice    are   faithless,    yet    he  | 
abideth  faithful.    The  wonU  faith-  | 
less  and  faithful   are   contrasted   and  I 
correspond  in  form.     The  former  repre-  I 
sents  the  condition  of  those  who  are  ut-  ; 
terly  without  faith  and  untrue  to  Christ. 
The  present  tense  marks  this  as  their  i 
habitual  condition,   and  indicates  an  | 
unregenerate  state.     The  latter  brings  . 
to  view  Christ's  unchangeable  charac- 
ter,  "the  same  yesterday,  to-day,  and 
even  forever  "  ( Hub.  is  :  «).     He  will  and 
-must  abide  faithful  to  his  promises  and 
liis  tiireatenings.    (Comp.    uom.   3   :   3,  4). 
He  cannot  deny  himself,  as  the 
Truth  he  cannot  be  untrue;  he  cannot  | 
be  false  to  his  word.     Tiie  best  inanu-  1 
scripts  introduce  this  clause  with  For, 
thus  giving  a   reason  why  he  abides  1 
faithful.     For  he  cannot  deny  himself.  | 
This  may  be  explanatory  and  not  a  part 
of  the  quotation.    To  be  faithless  would 
he  falsifying  himself,  to  act  against  his 
own  nature.     He  must,  tlierefore,  faith-  , 
fully  perform  his  promises  and  execute 
his  tlireateuings.  I 


14-21.  Exhortations  Respect- 
ing Vain  Discussions  and  Profane 
Babblings. 

14.  Paul  applies  the  preceding  ex- 
hortations to  the  teaching  and  conduct 
of  Timothy.  These  things,  espe- 
cially the  truths  of  ver.  11-13.  Put 
them  in  remembrance,  remind 
those  to  whom  you  preach,  the  church. 
It  is  implied  that  they  had  heard  these 
things  before,  doubtless  from  Paul. 
Charging  them  before  the  Lord, 
solemnly  testifying  to,  or,  conjuring 
them,  in  the  presence  of  the  Lord.  See 
1  Tim.  5  :  21,  and  note,  where  the  same 
verb  is  used.  Some  ancient  documents 
have  "God"  instead  of  "the  Lord." 
The  latter  reading  is  the  best  attested. 
That  they  strive  not  about  words, 
not  to  engage  in  ivordy  controversy.  A 
single  verb  with  a  negative,  occurring 
only  here,  in  the  original.  Its  noun, 
strife  of  words,  occurs  in  1  Tim.  6  :  4. 
This  solemn  charge  implies  that  this  evil 
was  prevalent  at  that  day,  especially  in 
the  church  at  Ephesus  and  in  the  prov- 
ince of  Asia.  The  effect  of  such  con- 
troversy was  negatively  to  no  profit, 
useful  for  nothing,  and  positively  tend- 
ing to  the  subverting,  to  the  over- 
throw, the  destruction  of  the  hear- 
ers. Such  disastrous  results  liave  been 
witnessed  in  every  age, — the  ruin  of  in- 
dividuals and  of  churches. 

15.  Having  directed  Timothy  as  to 
his  duty  of  reminding  and  charging  his 
hearers,  Paul  in  this  and  the  next  verse 
sets  forth  Timothy's  duty  to  himself,  to 
God,  and  the  truth.  Study,  eagerly 
strive,  or,  earnestly  endeavor,  as  in  Eph. 
4  :  3,  to  show  thyself,  or.  to  present 
thyself,  approved  unto  <^od,  as  one 
wiio  has  been  tried  and  stood  the  test. 
Approved  is  the  opposite  of ' '  reprobate," 


Ch.  II.] 


II.  TIMOTHY 


441 


needeth  not  to  be  ashamed,  <i rightly 

16  dividing  the  word  of  truth.  But  «shuu 
profane  and  vain  babblings :  for  tiiey 
will  increase  unto  more  ungodliness". 

17  And  their  word  will  eat  as  doth  a 
canker.    Of  whom  is  ^Hymenajus  and 

18  Philetus;  who  s  concerning  the  truth 
have  erred,  ^  saying  that  the  resurrec- 
tion is  past  already;  and  overthrow 
the  faith  of  some. 


made  ashamed,  rightly  dividing   the 

16  word  of  the  truth.  But  shun  the  pro- 
fane  babblings ;   for  they   will  go  on 

17  to  more  ungodliness,  and  their  word 
will  eat  as  does  a  gangrene  ;  of  whom 

18  is  Hymenteus  and  Philetus  ;  who  erred 
concerning  the  truth,  saying  that  the 
resurrection  has  already  taken  place, 

19  and  overturn  the  faith  of  some.    Nev- 


d  Matt.  13  :  52  ;  1  Cor.  3  :  1,  2  ;  Heb.  5  :  11-14. 
g  1  Tim.  6  :  21. 


e  1  Tim.  4  :  7. 
h  1  Cor.  15  :  12. 


/ 1  Tim.  1  :  20. 


one  who  has  been  rejected {T^i^v^s  i :  le,  note). 
Thyself  is  emijhatic,  earnestly  see  to 
thyself,  in  your  relation  to  God,  and 
seek  to  be  approved  of  him.     His  rela- 
tion to  men  and  their  approval  were  of 
minor  importance.     The  apostle   still 
further  defines  what   he    would  have 
Timothy  strive  to  be:   a  workman, 
a  laborer  in  the  service  of  God,  that 
needeth    not   to   be   ashamed,  a 
workman  not  put  to  shame  by  the  test 
before  God,  by  his  own  conscience,  or 
by  the  opinions  of  men.     As  a  matter 
of  course  he  must  be  tested  at  the  judg-  i 
ment   of  the  last  day   (i  Cor.  3  :  10-15).  ! 
But  with  the  approval  of  God  and  his  ! 
own  conscience,  he  will  in  this  life  be  a 
workman  that  will  not  be,  and  cannot  ] 
be,  put  to  shame.     The  work  is  more 
definitely  defined:  rightly  dividing, 
or,   handlinfj    aright,   the    word    of 
truth,  presenting'it  correctly,  honestly,  ' 
and  Avith  fidelity.     The  verb  means  lit- 
erally to  cut  straight,   as  a   path,  the 
figure  appearing  to  be  that  of  laying 
out  roads,  and,  as  used  here,  meaning 
to  teach   the   truth   correctly  and   di- 
rectly, without  falsifjung  it  and  going 
into  devious  ways.     For  Paul's  conduct  j 
and  manner  in  this  respect  see  2  Cor.  ; 
2:17;  4:2;  Gal.  2  :  14.  I 

16.  But  shun,  habitually  avoid,  i 
profane  and  empty,  simi^j profane, 
babblings,  the  unhallowed,  worth-  1 
less  talk  of  false  teachers.  ( Soe  note  ou  1 
Tim.  6  :  20.)  For  they  will  increase, 
progress,  unto  more  ungodliness, 
or,  impiety.  The  false  teachers  are  evi- 
dently spoken  of,  whose  erroneous  and 
hurtful  teachings  and  practices  were 
not  yet  fully  developed.  "We  have  here 
a  warning  and  a  prophecy  of  what  might 
very  naturally  result  from  erroneous 
doctrines. 

17,  And  their  word,  the  word  of 
these  false  teachers,  will  eat  as  doth 


a  canker,  literally,  a  gangrene — an 
"  eating  sore  "  or  tumor,  which  spreads, 
consumes,  and  at  length  kills.  The 
term  is  applied  by  Hippocrates  to  the 
consuming  process  of  a  tumor  between 
inflammation  and  entire  mortification. 
It  describes  here  the  spreading  and  de- 
structive influence  of  these  erroneous 
teachings  upon  the  doctrine,  character, 
and  life  of  Chri-stians.  Their  tendency 
is  to  eat  out  the  heart  of  Christianity, 
to  infect  the  whole  individual  and  the 
whole  church,  ending  in  ultimate  de- 
struction. Of  whom  is  Hymenae- 
us,  probaldy  the  one  mentioned  in  1 
Tim._  1  :  2U  V«-e  uote),  and  Philetus, 
who  is  not  mentioned  elsewhere.  These 
persons  illustrated  in  their  career  the 
tendencj^  of  profane  babblings  and  false 
doctrines.  The  natureof  their  doctrine 
is  indicated  in  the  next  verse. 

18.  Who  concerning  the  truth 
have  erred,  have  missed  the  way  of 
truth  and  gone  astray.  Saying  that 
the  resurrection  is  past  already, 
thus  undermining  and  rejecting  a  fun- 
damental doctrine  of  the  gospel  ( i  Cor.  15  : 
12-19).  The  doctrine  of  the  resurrection 
was  rejected  by  the  Sadducees,  the  Es- 
senes,  the  Gnostics  of  the  second  cen- 
tury, and  others,  and  was  treated  con- 
temi^tuously  by  Grecian  and  Oriental 
philosophers.  Some  at  Corinth  had 
taught  "that  there  is  no  resurrection 
of  the  dead."  These  had  been  tri- 
umphantly answered  by  Paul  in  the 
fifteenth  chapter  of  First  Corinthians. 
Now  the  opposers  of  the  doctrine  say. 
The  resurrection  has  taken  place  already, 
applying  it  to  the  soul's  renewal  in 
Christ  at  conversion.  Paul  frequently 
spoke  of  our  having  died  with  Christ 
and  being  raised  together  with  him,  as 
in  Rom.  6:3-5;  Eph.  2  :  6,  and  some 
may  have  jumped  to  the  conclusion 
that  this  was  the  only  resurrection  to 


442 


II.  TIMOTHY 


[Ch.  II. 


19  Nevertheless  'the  foundation  of  God 
I'standcth  sure,  hiiviiig  the  seal,  The 
Lord  'knoweth  them  that  are  his: 
and,  ^  Let  every  one  that  nameth  the 
name  of  Chri>t  depart  from  iniquity. 

20  But  in  a  great  house  there  are  not  only 
vessels  of  gold  and  of  silver,  but  also  of 
wood  and  of  earth  ;  and  some  to  hon- 

21  our,  and   some  to  dishonour.    °If   a 


!  ertheless,  the  firm  foundation  of  God 
stands,  iiaving  this  seal :  The  Lord 
knows  those  who  are  his;  and,  Let 
every  one  that  names  the  name  of  the 

i       Lord    depart    from     unrighteousness. 

20  But  in  a  great  house  there  are  not  only 
vessels  of  gold  and  of  silver,  but  also 
of  wood   and  of  earth  ;  and  some  for 

21  honor  and  some  for  dishonor.    If  one 


1  Isa.  28  :  16.  k  Heb.  6  :  17-19. 

m  Ps.  97  :  10  ;  2  Cor.  7  :  1;  Titus  2  :  11-U 


I  Num.  16  :  5  ;  see  refs.  Ps.  1  ; 
n  2  Cor.  7:1:1  John  3  :  3. 


he  expected.  "Augustine  in  a  letter 
to  Januarius  (lY.,  3  :  4)  shows  how- 
such  fal.se  notions  might  have  grown 
out  of  Paul's  own  teachings"  (Plum- 
MKR).  And  overthrow,  are  over- 
turning, the  faith,  or,  belief,  of  some 
in  a  great  fundamental  foct  and  truth 
of  Christianity. 

19.  Nevertheless  the  founda- 
tion of  God  standeth  sure,  rather, 
the  firm  foundation  of  God  standeth, 
that  which  God  has  laid  or  established. 
The  first  thought  would  naturally  be 
that  this  firm  foundation  was  the  truth, 
of  which  Christ  is  the  embodiment,  and 
with  wliich  every  true  believer  is  l)egot- 
ten.  But  since  the  church  is  "  tlie  pil- 
hir  and  ground  of  the  truth"  (i  Tim. 
:f  :  15),  it  may  in  a  general  sense,  as  tlie 
congregation  of  true  believers,  be  re- 
garded as  the  firm  foundation  which 
God  has  e.stabli.shed.  (comp.  .Matt,  le  :  is.) 
This  agrees  with  the  figure  of  a  "  house  " 
in  the  next  verse,  and  with  the  concep- 
tion of  inscriptions  written  upon  its 
foundation. 

Having  this  seal,  this  inscribed, 
attested  to/:e)i,  more  l)inding  and  solemn 
than  a  mere  inscription,  (see  Rom.  4  : 
11  ;i  Cor.  9:2.)  This  scal  cousistcd  of 
two  inscriptions.  The  first  attests  that 
the  Lord  knows  his  own  people.  The 
Lord  knoweth  them  that  are  his, 
not  merely  as  individuals,  but  spirit- 
ually as  his  chosen  ones.  "  I  know" 
my  sheep  and  am  known  of  mine.  My 
sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me;  and  I  give  unto 
them  eternal  life;  and  they  shall  never 
perish,  nor  shall  any  one  pluck  them 
out  of  my  hand"  (John  lo  :  ii,  27.28). 
The  second  inscription  contains  a  warn- 
ing and  an  injunction,  since  the  Lord's 
people  must  be  marked  for  holiness  of 
heart  Mtid  life.  And,  Lot  every  one 
that  nameth  the  name  of  Christ, 
rather,  according  to  the  best  Greek  text, 


'  of  the  Lord,  whoever  confesseth  Christ 
as  his  Lord,  and  as  a  Christian  devotes 
himself  to  him.  Compare  1  Cor.  12  :  3 : 
"  No  one  can  say  Jesus  is  Lord,  but  iu 
the  Holy  Spirit"  ("ote).  Let  him  see 
to  it  that  he  depart  from  iniquity, 
or,  from  unrighteousness.  The  confess- 
,  ing  of  Christ  as  Lord  involves  the  for- 
saking of  unrighteousness,  not  only  at 
tlie  beginning  but  throughout  the  Chris- 
tian course.  Every  follower  of  Jesus 
is  reminded  by  this  warning  and  exhor- 
tation that  unrighteousness  is  incon- 
sistent with  his  Christian  profession 
and  character.  "We  have  here  God's 
part  and  our  part :  his  to  choose,  to 
know,  and  to  keep  through  faith  unto 
I  salvation  (1  Peter  1:5);  ours  to  bclievc, 
'  to  devote  ourselves  to  him,  and  to  de- 
;  part  from  unrighteousness,  a  proof,  in- 
deed, that  we  are  the  Lord's.  These  in- 
scriptions are  thought  to  refer  to  Xum. 
16  : 5, 26.  At  least  Korah,  Dathan,  and 
Abiram  may  be  compared  with  the  false 
teachers,  and  Moses  and  the  faithful  in 
Israel,  whom  the  opening  earth  did  not 
swallow-  up,  with  true  Christians. 

20.  But    notwithstanding  the  firm 
foundation  and  the  seal  with  its  sacred 
inscriptions,   the    fact    remained    that 
there  were  heretical  and  corrupt  men 
among  professing  Christians,  who  did 
not  depart  from  unrighteousness.    I^uil 
meets  this  difficulty  with  explaining 
and  encouraging  words.     But    in   a 
great  house,  such  as  the  church  may 
be  likened  to,  there  are   not  only 
j  vessels,  or,  iifensils,   of   gold   and 
of  silver,  of  precious  and  imperishable 
^  material,  but  also  of  wood  and  of 
earth,  of  perishableand  comparatively 
worthless    material  ;    and    some    to 
honour,  and  some  to  dishonour- 
some  for  a  noble  and  some  for  an  igno- 
ble u.se.     See  1  Cor.  3  :  12,  13  for  a  sim- 
j  ilar  illustration.    So  among  Christians 
I  and  in  the  church  there  are  moral  dif- 


Ch.  II.] 


II.  TIMOTHY 


443 


mau  therefore  purge  himself  from 
these,  he  shall  be  » a  vessel  unto  hon- 
our, sanctified,  and  meet  for  the  mas- 
ter's use,  a7id  p  prepared  uuto  every 
good  work. 

22  qplee  also  j-outhful  lusts:  but  ' fol- 
low righteousness,  faith,  » charity, 
peace  with    them    that    'call  on  the 

23  Lord,  "out  of  a  pure  heart.    But  ^fool- 


therefore  cleanse  himself  from  these, 
he  will  be  a  vessel  for  honor,  sancti- 
fied, useful  for  the  master,  prepared 
for  every  good  work. 

22  But  flee  youthful  desires ;  and  pursue 
righteousness,  faith,  love,  peace,  with 
those  who  call  on  the  Lord  out  of  a 

23  pure  heart.    But  the  foolish  and  igno- 


0  Acts  9  :  15  ;  1  Peter  1:7.  i>  3  :  17  ;  Titus  3:1.  q  Ps.  119  :  9  ;  1  Peter  2  :  11. 

r  1  Tim.  6  :  11 ;  Heb.  12  :  14.  si  Cor.  7  :  15  ;  14  :  1.  t  See  refs.  Acts  9  :  14. 

M  1  Tim.  1  :  5 :  4  :  12.  a;  See  refs.  1  Tim.  1  :  4. 


ferences  and  divergences,  the  true  and 
the  false,  the  valuable  and  the  Avorth- 
less.  Some  are  willing  instruments  in 
the  work  of  saving  men  and  glorifying 
God,  while  the  errors  and  the  unright- 
eousness, and  even  tlie  destruction  of 
otliers,  are  overruled  to  accomplish  the 
divine  purposes.  The  character  of  each 
indicates  his  destiny.  "This  is  the 
only  place  where  Paul  directly  ex- 
presses the  thought  of  the  church  era- 
bracing  evil  members  as  well  as  good  " 
(J.  H.  Bernard). 

21.  But  let  no  one  give  himself  up 
as  to  a  blind  destiny,  but  let  eacli  sep- 
arate himself  from  false  teachers  and 
fi'om  errors  and  unrighteousness.  Paul 
shows  how  each  one  may  become  a 
vessel  for  honor.  If  a  man  there- 
fore purge  himself,  more  exactly, 
cleanse  himself  from  these — from 
these  defiling  doctrines  and  teachers, 
represented  by  the  ves,sels/o?'  dishonor. 
The  cleansing  must  be  thorough,  the 
separation  complete.  "The  active 
voice  wMth  the  reciprocal  pronoun  in- 
dicates the  most  unrestrained  power  on 
the  part  of  believers"  (Bexgel).  He 
shall  be  a  vessel  unto,  or,  for, 
honour.  He  may  have  been  among 
vessels  for  dishonor,  yet  he  may  through 
the  grace  of  God  and  the  Holy  Spirit 
become  a  vessel  for  honor,  highly  prized 
and  used  for  noble  ends  in  the  kingdom 
of  God;  sanctified,  cleansed,  set 
apart  and  devoted  to  the  Lord  ;  and 
meet  for  the  master's  use,  useful 
for  the  master,  fit  in  spirit  and  charac- 
ter for  service,  prepared  unto,  for 
every  good  work,  made  ready  by 
the  Holy  Spirit  in  Christian  virtues 
and  graces  to  engage  in  every  good  ' 
work  that  may  come  to  hand.  The 
idea  here  is  of  a  real,  genuine  separa-  , 
tion,  a  full  consecration,  and  the  needed  • 
spiritual     preparation    for    Christian  I 


work.  "The  thought  is  of  a  fully 
rounded  Christian  character,  in  living, 
holy  sympathy  with  all  that  is  true 
and  noble  and  Christlike  in  word  and 
deed"  (Harvey). 

22-26.  Exhorts  Timothy  re- 
specting HIS  spirit  and  conduct 
AS  A  Christian  teacher. 

22.  But  as  for  you,  flee  also 
youthful  lusts,  flee  from  the  desires 
peculiar  to  youth.  Omit  also.  This 
exhortation  is  similar  to  1  Tim.  6  :  9- 
11,  a  comparison  with  which  makes  it 
probably  that  desires  here  are  largely 
lusts,  including  also  the  selfish  crav- 
ings of  ambition,  for  riches  and  power, 
applause  and  the  like,  which  are  op- 
posed to  "righteousness"  and  other 
virtues  immediately  named.  Timothy 
was  in  middle  life  (see  i  Tim.  4: 12)^  Avhen 
the  desires  and  passions  are  strong.  It 
shows  the  natural  solicitude  of  Paul, 
the  old  man,  for  a  young  man  his  dis- 
ciple. But,  in  addition  to  fleeing  and 
avoiding  these,  follow,  pursue  most 
earnestly,  after  righteousness,  moral 
rectitude,  uprightness  in  thinking,  feel- 
ing, and  acting.  Faith,  charity, 
Christian  faith  and  love,  two  funda- 
mental exercises  of  the  Christian  heart. 

(Comp.    1    Tim.    1    :    11,    uote.)        PeaCC,  ill- 

ward  fellowship  and  harmony,  in  op- 
position to  strifes  engendered  by  false 
teachers.  While  Timothy  is  to  "  fol- 
low peace  with  all"  (Heb.  12:14),  the 
deepest  and  truest  fellowship  and  con- 
cord of  soul  could  be  enjoyed  only  with 
true  Christians.  Not  only  peace,  l3ut  all 
the  preceding  graces  or  virtues  ai-e  to 
be  exercised  with  them  that  call  on 
the  Lord— that  is,  of  Christ  (Acts  2 :  12 ; 
9  :  14 ;  Rom.  10  :  12),  a  dcscriptivc  title  of 
Christians.  But  the  true  Christian  is 
distinguished  from  false  professors  and 
erroneous  teachers  in  that  he  calls  on 
the  Lord,  out  of  a  pure  heart,  a 


M4 


II.  TIMOTHY 


[Ch.  II. 


ish  and  unlearned  questions  avoid, 
knowing  that  they  do  gender  strifes. 

•Jt  And  the  .servant  of  tlie  Lord  y  must  not 
strive:  'but  be  gentle  unto  all  men, 

•J5  "apt  to  teach,  patient,  ''in  meekness 
instructing  those  that  oppose  them- 
selves: «if  God  perad venture  will  give 
them  repentance  "^to  the  acknowledg- 

2G  ing  of  tlie  truth  ;  and  that  they  may 
recover  tliemselves,  '^^out  of  the  snare 
of  the  devil,  who  are  taken  captive  by 
him.  at  his  will. 


rant  questionings  reject,  knowing  that 
2-1  they  beget  strifes.    And  a  servant  of 
the  Lord  must  not  strive,  but  be  gentle 
toward  all,  apt  in  teaching,  patient  of 
2o  wrong ;    in  meekness  teaching    those 
who    oppose    themselves;   if    perhaps 
(jod  may  give  them   repentance  to  a 
2G  full  knowledge  of  the  truth;  and  out 
of  the  snare  of  the  Devil,  being  cap- 
tured by  him,  they  may  awake  to  so- 
berness to  do  God's  will. 


y  Matt.  12  :  18-20 ;  Acts  20  :  31.  z  1  Thess.  2:7;  Titus  3:2.  o  1  Tim.  3  :  2,  3. 

b  Gal.  6  :  1 ;  1  Peter  3  :  15.  c  Acts  8  :  22.  d  1  Tim.  2:4;  Titus  1:1.  el  Tim.  3  :  7. 


sincere,  consecrated,  renewed  heart  (i 
Tim.  1:5).  In  thus  dolug  Timothy 
would  be  indeed  "a  vessel  unto  honor, 
.sanctified,  useful  for  the  Master,  pre- 
pared for  every  good  work"  (vir.  20). 

23.  But  fooli.sh  and  unlearned 
questions  avoid,  better,  JJut  t/iose 
foolish  and  ignorant  questionings,  well- 
known  characteristics  of  the  false  teach- 
ers wlio  were  given  to  debates  and  to 
startling  questions  without  knowledge. 
Tliese  Timothy  was  to  avoid,  to  steadily 
refuse  to  have  anytliing  to  do  with 
them.  This  was  to  be  his  habitual  prac- 
tice. Knowing,  introducing  a  reason, 
Since  thou  knowest,  that  they  do 
gender,  that  they  beget,  strifes,  lit- 
erally, quarrcts.  Timothy  had  abun- 
dant opportunity  to  witness  the  empty 
controversies  attending  these  question- 
ings, and  the  wrangling  and  angry  con- 
tentious growing  out  of  them  (1  Tim.  1  : 
4:  6:4,  note:*).  He  .sliould  therefore  de- 
cline to  hear  them. 

24.  And  the,  rather,  a,  serv^ant  of 
the  Lord,  designating  a  preacher  or  a 
pastor,  must  not  strive,  quarrel, 
engage  in  a  war  of  words,  after  the 
manner  of  the  false  teachers.  But 
be  gentle  unto  all  men,  mild  and 
kind  in  speech  and  bearing  toward  all 
men,  irrespective  of  parties  or  classes, 
in  outer  demeanor.  Compare  1  Thess. 
2  :  7,  and  notice  how  Paul  did.  Yet  we 
must  not  compromise  the  truth,  l)ut 
kindly  and  lovingly  contend  for  the 
faith  (Jude  3).  Apt  to  teach,  possess- 
ing the  needed  sj)irit,  ability,  and  skill 
for  teaching.  Compare  1  Tim.  3  :  2. 
"  Ready  to  teach  rather  than  to  con- 
tend "  (Ellicott).  Patient  w»f/^r 
wrong,  with  special  reference  to  outer 
demeanor;  forbearing  under  all  the 
opposition,  stupidity,  prejudice,  and 
misconstruction  which  he 


as  a  minister  of  the  gospel.  Compare 
our  Lord's  conduct  as  a  teacher  (iiatt. 

12  :  19,  20). 

25.  In  meekness,  gentleness,  in- 
structing,better,  admonishing,  those 
Avho  oppose  themselves,  tcho  set 
themselves  in  opposition.  The  word 
rendered  instructing  is  u.sed  of  train- 
ing, correcting,  disciplining  a  child, 
and  is  often  rendered  chasten  (1  Cor.  11  : 
32 ;  2  Cor.  6:9;  Heb.  12  :  6,  etc.).  Many  In- 
terpreters therefore  translate  correct- 
ing by  way  of  discipline.  But  the 
context  softens  the  meaning.  It  is 
rather  a  correcting  kindly  with  words, 
teaching  with  admonition.  The  object 
to  be  kept  in  view :  If  God  perad- 
venture  wiW^atanytime,  give  them 
repentance  (optative  mood  in  the 
Greek)  as  we  wish  and  pray,  to  the 
acknowledging,  «»/o//?c/«// Z-»0)/7- 
edge,  of  the  truth.  Compare  Acts  11 : 
18:  "So  then  to  the  Gentiles  also  God 
has  given  repentance  unto  life."  The 
word  rendered  acknowledging  means  a 
clear,  definite,  and  correct  apprehen- 
sion  of  anything,  here  of  the  truth. 

(See  note  1  Tim.  2:4.)       It    is  Only   thrOUgh 

the  change  of  mind  involved  in  repent- 
ance that  the  believing  .soul  comes  into 
the  full  knowledge  of  the  gospel. 

26.  And  (omit  that)  they  may 
recover  themselves,  literally,  re- 
turn to  soberness,  as  from  a  state  of  in- 
toxication, return  to  their  sober  senses, 
to  a  spiritually  sound  mind,  out  of 
the  snare,  or,  trap,  of  the  devii. 
Compare  Ei)h.  6  :  11,  "the  wiles  of  the 
devil,"  and  "a  snare  of  the  devil  "  (i 
Tim.  3:7).  The  figure  is  that  of  escap- 
ing out  of  the  intoxicating  error  of 
false  teaching,  wliich  was  a  snare  of  the 
evil  one.  Hho  are  taken  captive 
by  him  at  his  will,  better,  having 

might  meet  I  been  taken  captive  by  him,  that  is,  the 


Ch.  li.] 


il.  TIMOTHY 


445 


devil,  unto  his  will,  to  do  his  will. 
This  seems  to  be  the  most  natural 
meaning  of  this  difficult  verse,  making 
him  and  his  of  the  last  clause  refer  to 
the  devil.  So  the  Bible  Union  version 
and  the  American  Eevised  version  ;  so 
also  Prof.  E.  T.  Bartlett  in  "  Christian 
Scriptures,"  Prof.  G.  B.  Stevens  in  his 
paraphrase  of  the  Epistles  of  Paul,  and 
others.  But  some  refer  him  to  the  devil, 
and  his  to  God,  "  unto  his  (God's)  will." 
So  the  Improved  Bible  Union  version. 
The  Revised  version  and  some  others 
translate  or  interpret,  "taken  captive 
by  the  Lord's  servant  unto  the  will  of 
God."  It  seems  to  me,  however,  that 
the  reference  of  both  him  and  his  to  the 
devil  most  naturallj'  meets  the  demands 
of  the  sentence,  and  is  freest  of  diffi- 
culty. Of  the  two  pronouns,  him  and 
his,  the  latter  is  the  stronger  and  may 
luive  been  used  not  to  designate  a  differ- 
ent person,  but  for  the  sake  of  emphasis, 
which  Boise  brings  out  in  the  following 
rendering :  "  And  they  become  sober 
again  (as  if  from  a  drunken  revel), 
escaping  out  of  the  snare  of  the  devil, 
after  having  ])een  taken  captive  hy  him 
(and  led)  into  that  which  he  (wicked 
as  he  is)  has  willed,"  Similarly  Har- 
vey, who  makes  "  his  Avill "  emphatic, 
instead  of  God's  will. 

Practical  Remarks. 

1.  Our  strength  as  Christians  is  not  in 
ourselves,  but  in  the  grace  of  Christ  (ver. 
1;  2  Cor.  12:  9,  10;  Eph.  6  :  10). 

2.  The  ministry  of  one  generation  is 
largely  responsible  for  the  character  of 
the  ministry  of  the  next  generation  (ver. 
2;  ITim.  4  :  11,  12). 

3.  The  ministry  should  be  as  willing  to 
endure  hardships  for  Christ  and  souls  as 
soldiers  are  for  their  country  and  for 
human  glory  (ver.  3,  4 ;  Gal.  1  :  10 ;  1  Cor. 
9  :  25). 

4.  Consecration,  singleness  of  purpose, 
honesty,  and  industry  are  necessary  to 
ministerial  success  (ver.  4-7;  2  Cor.  4  :  7-10). 

5.  Ministers  must  exercise  self-control 
and  self-sacrifice  in  their  work  (ver.  3-6 ; 
1  Cor.  9  :  2.^-27). 

6.  Consideration  and  divine  enlighten- 
ment are  needful  to  the  right  understand- 
ing and  doing  of  duty  (ver.  7 ;  1  Tim.  4  : 
14,  15). 

7.  In  adversity  the  Christian  may  be 


uplifted  by  the  remembrance  of  the  risen 
Christ— his  person,  character,  and  media- 
torial work  (ver.  8  ;  Rom.  4  :  25 ;  1  Peter  1 : 
13.  18-21). 

8.  Whatever  our  trials  and  hardships, 
truth  is  invincible  and  Avill  ultimately 
triumph  (ver.  9;  Phil.  1  :  12-14,  19,  20). 

9.  The  perseverance  of  the  saints  is 
connected  with  the  means  fitted  to  that 
end  (ver.  10;  Phil.  2  :  12,  13). 

10.  The  members  of  Christ's  body  will 
be  treated  as  the  head  is  treated  (ver.  11, 
12;  Rom.  8  :  17j. 

11.  Christ  must  act  consistently  with  his 
o\vn  holiness.  Let  no  one  think  if  he  is 
elected  to  be  saved  that  he  can  live  in  siu 
(ver.  13;  Rom.  6:2;  8  :  29). 

12.  In  defending  the  truth  and  support- 
ing the  right  the  minister  should  avoid  a 
controversial  spirit  (ver.  14,  24;  1  Tim.  1  : 
5-7). 

13.  The  minister  is  a  workman  of  God, 
whose  approval  should  be  his  highest  aim 
— diligent  and  faithful  in  distributing  and 
adapting  the  truth  to  different  classes  of 
men  (ver.  15  ;  Matt.  13  :  52). 

14.  The  tendency  of  false  doctrine  is  to 
affect  injuriously  the  whole  spiritual  con- 
stitution of  men  and  churches  (ver.  16, 
17;  3:  1-5). 

15.  As  in  apostolic  days,  so  in  our  own 
times.  Scripture  is  often  perverted,  and 
gospel  doctrines  denied  or  robbed  of  their 
true  meaning  (ver.  18). 

16.  The  safety  and  perpetuity  of  the 
church  rest  on  the  promises  of  God  and 
the  purity  of  its  members  (ver.  19). 

17.  If  we  would  be  vessels  unto  honor 
and  fit  for  service,  we  must  separate  our- 
selves from  the  ungodly  (ver.  20,  21 ;  2 
John  10). 

18.  A  good  character,  a  pure  life,  and 
sound  doctrine  are  indispensable,  to  the 
Christian  minister,  for  effective  service 
(ver.  22-24;  1  Tim.  4  :  11-13). 

19.  The  means  of  grace,  tlie  work  of  the 
Spirit,  repentance  and  faith,  are  all  the 
gift  of  God,  but  not  in  such  a  way  as  to 
relieve  men  of  responsibility  and  earnest 
endeavor  (ver.  25). 

20.  Underlying  many  a  false  doctrine 
and  evil  tendency  is  the  snare  of  the 
devil.  They  who  are  taken  therein  may 
recover  themselves  by  believing  and  obey- 
ing the  truth  (ver.  26). 


44G 


ll.  TIMOTHY 


[Ch.  111. 


Prediction  of  extreme  degeueraci/  in  the 
last  days. 

3      THIS  know  also,  that  Hii    the   last 

2  days  8  perilous  times  shall  come.  For 
men  shall  be  ''  lovers  of  their  own 
selves,  'covetous,  if  boasters,  proud, 
'  blaspiieiners,  disobedient  to  parents, 

3  unthankful,  unlioly,  witlunit  natural 
alTection,  truceljrcakers,  false  accusers, 
™  incontinent,  tierce,  despisers  of  those 

4  that  are  good,  "traitors,   heady,  high- 


3      BUT  know  this,  that  in  the  last  days 

2  grievous  times  will  come.  For  men 
will  be  lovers  of  themselves,  lovers  of 
money,  boasters,  proud,  blasphemers, 
disobedient  to  parents,  ungrateful,  un- 

3  holy,  without  natural  afTection,  im- 
placable, slanderers,  without  self-cou- 

4  trol,  fierce,  no  lovers  of  good,  betrayers, 


/  See  refs.  1  Tim.  i  : 
k  Judc  16. 


g  2  Thess.  2  :  3-12  ;  Rev.,  chap.  8-17.  h  Rom.  1  :  19-31.  t  2  Peter  2  :  3. 

I  2  Peter  2  :  12  ;  Jude  10.  m  2  Peter  3:3.  n  2  Peter  2  :  10. 


CHAPTER  III. 

The  apostle  predicts  moral  and  spir- 
itual degeneracy  in  the  last  days  (ver. 
1-9) ;  exhorts  Timothy  to  follow  foith- 
fully  the  instructions  he  had  received 
and  the  teaching  of  the  Holy  Scriptures. 

1-9.  Prediction  of  moral  and 
spiritual  degeneracy  in  the  last 

DAYS. 

1.  This  know  also,  JncZ  take  note 
of  (his,  suggested  by  the  evil  tendencies 
spoken  of  in  the  preceding  paragraph. 
That  ill  the  last  days,  the  gospel 
dispensation,  especially  the  time  imme- 
diately preceding  the  "  second  coming 
of  Christ."  The  verb  "  shall  come  "  is 
in  the  future  tense,  and  yet  t!ie  exhor- 
tation in  verse  n,  "From  sucli  turn 
away,"  indicates  that  these  "  perilous 
times"  have  already  begun.  I*erhaps 
the  prediction  takes  in  a  series  of  ful- 
fillments, the  last  of  which  would  be 
the  most  marked.  Compare  Matt.  24: 
24-30 ;  2  Thess.  2:3,8;  see  also  note 
on  1  Tim.  4  :  1,  where  "aftertimes"  re- 
fers to  a  period  close  at  hand,  and  ex- 
tending not  .so  remotely  ixafhe  last  days 
of  this  pas.sage.  Perilous  times, 
grievous,  hard  for  Christians  to  bear 
and  live  in.  Shall  coiiie,  wi/l  set  in 
— actually  present  and  experienced. 
[Tow  these  grievous  times  would  show 
tliemselves  is  told  in  the  next  three 
verses. 

2.  The  following  description  is  sim- 
ilar to  that  in  Rom.  1  :  28-31.  There 
the  apostle  speaks  of  reprobate  hcatlien, 
here  of  tiie  depraved  moral  condition 
of  those  who  had  willfully  rejected  the 
truth  as  worse  than  heathen*.  Notice 
how  these  characteristics  fall  into  triads. 
For  men,  generally  who  live  in  those 
times,    shall    be    lovers    of  their 


I  OAvn  selves,  characterized  by  selfish- 
I  ness,  the  very  essence  and  root  of  sin. 
I  Covetous,  lovers  of  money,  hoarding 
it  and  fixing  their  hearts  upon  it,  as 
I  tliat  which  will  greatly  enable  them  to 
satisfy  their  selfish  greed.    See  note  on 
Luke  16  :  14,  the  only  other  place  in 
the  New  Testament  where  this  word  is 
j  used.     See  also  1  Tim,  6  :  10,  where  the 
I  noun  isemployed.    Boasters, having 
a  spirit  of  vain  glory  in  themselves ; 
'  'proud,  hauf/hfy  in  their  bearing  toward 
others;     blasphemers,  railers,  or, 
I  revifers,  of  otliers  and  of  all  that  is 
;  good.    Disobedient  to  parents,  a 
fruitful  source  of  disregard  of  all  law, 
and    of  resistance  of  all   government, 
human     and     divine;     unthankful, 
without  gratitude  for  fiivors  from  God 
or  man;  unholy,  irreligious  in  char- 
acter and  conduct. 

3.   Without  natural   aflfection, 
ivithoiit  love  of  kindred,  debased  in  this 
respect  below  the  brute ;  trueebreak- 
ers,   rather,  implacable,   unforgiving, 
unwilling  to  be  appeased  or  reconciled  ; 
the  very  opposite  of  peacemakers  (Man. 
5:9);  false  accusers,  literally,  devils, 
having  the   spirit  of  the  evil   one  in 
secretly  slandering  and  maliciously  ac- 
cusing.    Incontinent,  ratlier,   irith- 
ont  self-co)ifrol,  in  the  widest  sense  hav- 
ing unbridled   ai)petites  and  passions, 
weak  and  easily  led  ;    fierce,  savage 
and   untamed    in   spirit  and   conduct; 
despisers,  or,  haters,  of  those  that 
j  are  ^ood,  liaving  no  love  for  good- 
ness and  good  men. 
j      4.  Traitors,    betrayers  of   friends 
and  brethren,  the  same  word  as  used  of 
'  Judas  (I'Uke  6  :  16),  and  by  Stephen  when 
'  he  said,  "Of  whom  ye  have  now  be- 
'  coine  betrayers  and  murderers  "  ( vots  7  : 
'  ^2) :    heady,  reckless  and   lieadstrong 


Ch.  III.] 


II.  TIMOTHY 


447 


minded,  "lovers  of  pleasure  more  than 

5  lovers  of  God  ;  p  having  a  form  of  god- 
liness, but  denying  the  power  thereof. 

6  q  From  such  turn  away.  For  ^ of  this 
sort  are  they  which  cre'ep  into  houses, 
and  lead  captive  silly  women  laden 
with  sins,  led  away  w'ith  divers  lusts,  | 

7  sever  learning,  and  never  able  to  come  i 

8  to  the  knowledge  of  the  truth.     «  Now 


headstrong,  puffed  up,  lovers  of  pleas- 

5  ure  rather  than  lovers -of  God  ;  holding 
a  form  of  godliness,  but  having  denied 
the   power  thereof;    and  from    these 

6  turn  away.  For  of  these  are  also  they 
who  creep  into  houses,  and  lead  cap- 
tive silly  women  laden  with  sins,  led 

7  away  with  manifold  desires,  always 
learning,  and  never  able  to  come  to 
the  full  knowledge  of  the  truth. 


0  2  Peter  2  :  13,  etc. ;  Jude  4. 
r  See  refs.  Matt.  23  :  U. 


p  Isa.  29  :  13;  Titus  1  :  ] 
Prov.  U  :  6  ;  Heb.  5  :  12. 


q  See  refs.  2  Thess.  3  :  6. 
t  Exod.  7  :  11 ;  8  :  7,  18. 


in  feeling  and  action  ;   highmiuded,  ' 

puffed  up,  and  beclouded,  as  it  were 
with  smoke,  with  self-conceit.  See  1 
Tim.  3  :  6  and  6  :  4  ( notes )^  where  the 
same  word  is  used.  Lovers  of  pleas- 
ure more  than,  rather  than,  lovers 
of  God .  The  word  rendered  pleasures  j 
in  the  compound  word,  pleasure-lovers, 
is  always  used  in  the  New  Testament  in 

a  bad  sense  (Luke  S  :  U  ;   Titus  3:3;   2  Peter  2  : 

13) — pleasure  of  the  M-orld,  of  sin,  and 
frivolity.  They  delight  in  these  rather  j 
than  in  God  and  his  service.  Love  is  j 
fundamental  in  true  religion ;  a  vitiated  j 
love  is  productive  of  error,  a  want  of  it  , 
is  destructive  of  morals  and  religion.      I 

5.  Having,  or,  holding,  a   form,  ! 
semblance  or  appearance,    of   godii-  | 
ness,  of  piety,  in  their  outward  profes-  | 
sion  and  forms  of  worship  (Matt.  7 :  15-20).  j 
The   word   rendered  form  occurs  only  | 
here  and  in  Eom.  2  :  20  (see  uote),  in  tlie  | 
New  Testament.    But  denying,  more 
exactly,   having    denied,  the    power 
thereof,  the  inherent,  living,  active 
power  of  godliness  which  operates  in 
the  soul.     By  their  vicious  spirit  and 
conduct  they  contradict  their  profession 
of  piety.    And  from  such  (emphatic), 
from  these,  persons  hardened  in  error, 
turn  away.     The  present  tense  con- 
veys the    idea   of   habitually  turning 
away  and  having  nothing  to  do  with  j 
them.    In  regard  to  less  offenders  the  j 
apostle  would  have  the  servant  of  the  ! 
Lord  instruct  them  in  meekness  (2 :  25); 
but  from  these  greater  offenders  he  en-  j 
joined    upon   Timothy  to  turn   away  j 
without  any  qualification.       Both    in  j 
this  exhortation  and  in  the  further  de-  \ 
scription  in  the  next  verse  it  is  implied 
that  such  jiersons  were  already  living. 
There  was  present  danger. 

6,  For  of  this  sort,  of  these  per- 
sons, are  they  who  cre'ep,  insinu- 
ating   themselves,    enter    slyly,    into 


houses,  like  serpents  or  other  beasts 
of  pre3^  The  general  reference  appears 
to  be  to  teacliers  who  are  made  promi- 
nent in  this  Epistle.  Perhaps  they  had 
practised  magical  arts  before  embracing 
Christianity.  And  lead  captive 
silly,  small,  women,  thus  contempt- 
uously designated,  laden,  heaped  up, 
loaded  with  sins — a  strong  terrible 
figure  of  sin  upon  sin.  Some  take  the 
figure  to  mean  an  oppressed  and  Inir- 
dened  conscience  which  lays  them  open 
to  the  insidious  attacks  of  these  pro.se- 
lyters  who  promise  relief.  It  is  further 
said  of  these  women,  that  they  are  led 
away  with  divers  lusts,  or,  mani- 
fold desitrs.  These  desires  appear  to 
have  been  evil  cravings,  not  merely 
after  sensual  gratification,  but  after 
something  new  in  teachers  or  doctrine, 
something  to  stimulate  their  diseased 
appetite.  "Here  we  have  the  rudi- 
ments of  the  system  of  auricular  con- 
fession and  priestly  absolution,  by 
which  women  are  specially  led  cap- 
tive" ("Annotated  P  a  r  a  gr  a  p  h 
Bible"). 

7.  Finally,  it  is  added  concerning 
these  women,  that  they  are  ever 
learning,  from  one  teacher  to  another 
and  from  one  new  doctrine  to  another, 
to  satisfy  their  curiosity  and  their  love 
of  novelty.  And  never  able  to 
come  to,  into  a  clear,  definite  knowl- 
edge, or,  apprehension,  of  the  truth. 
See  2  :  2.5  and  notes  on  this  same  phrase. 
"  It  is  a  remark  as  demonstrable  as  it  is 
humiliating,  that  as  the  truth,  so  also 
error  and  sin  have  fcmnd  ever  a  power- 
ful support  in  the  weaker  sex.  (comp.  1 
Tim.  2  :  14.)  There  lies  in  the  womanly 
character  the  foundation,  as  for  the 
highest  development  of  faith,  so  also 
for  the  highest  revelation  of  the  power 
of  sin"  (Van  Oosteezee).   (comi..  Acts 

13  :  50  :    Rev.  17  :  1-5.) 


4-48 


11.  TIMOTHY 


[Oh.  111. 


as  Jannes  and  Jambrcs  withstood  Mo- 
ses, so  do  these  also  resist  the  truth : 
"uieu  of  corrupt  minds,  » reprobate 
9  concerning  tlie  faith.  But  they  shall 
proceed  no  further :  for  their  folly  shall 
l>e  uumifest  unto  all  tntn,  J  as  theirs 
also  was. 

Admonitions  and  exhortations. 

10     » But  thou  hast  fully  known  my  doc- 
trine, manner  of  life,  purpose,  faith, 


8  Now  as  Jannes  and  Jambres  withstood 
Moses,  so  also  do  tliese  withstand  the 
truth  ;  men  corrupted  in  mind,  repro- 

9  bate  concerning  the  faith.  But  tliey 
w  ill  proceed  no  further  ;  for  their  folly 
will  be  fully  manifest  to  all,  as  theirs 
also  became. 


10     But  thou  didst  accurately  trace  my 
teaching,  manner  of  life,  purpose,  faith, 


M  1  Tim.  6  :  5. 


X  Rom.  1  :  28  ;  Titus  1 


y  Exod.  7  :  12  ;  8  :  18,  19  ;  9  :  n. 


zPhil.  2  :22;  1  Tim.  4  :  6. 


8,  Now  as,  continuing  the  thought 
})y  way  of  comparison,  And  like  as, 
Jannes  and  Jambres,  not  men- 
tioned in  the  Old  Testament,  but  tra- 
ditional names  of  the  Egyptian  magi- 
cians, who  by  their  enchantments  at- 
tempted to  offset  the  miracles  of  Moses. 
The  Targum  of  Jonathan  inserts  their 
names  in  Exod.  7  :  11,  from  oral  tradi- 
tion or  from  some  lost  w^-iting,  the 
truthfulness  of  which  there  is  no  reason 
to  doubt.  Objections  have  been  raised 
against  the  introduction  of  these  names. 
But  "  why  was  the  inspired  apostle  not 
to  remind  Timothy  of  the  ancient  tra- 
ditions of  his  country,  and  to  cite  two 
names  which  there  is  every  reason  to 
suppose  were  too  closely  connected  with 
the  early  history  of  the  nation  to  be  eas- 
ily forgotten?"  (Ellicott.)  The  ref- 
erence is  pertinent,  and  the  comparison 
is  most  apt.  So  do  these  also  re- 
sist, better,  icit/istand,  the  truth. 
Very  likely  these  false  teachers  of 
Ephesus  and  its  vicinity  used  to  some 
extent  magic  arts  and  performed  pre- 
tended miracles  (vcr.  6,  i3).  p^phesus 
was  noted  for  its  magicians.  There  the 
sons  of  Sceva  practised  exorcism,  and 
many  others  who  practised  magical 
arts  burned  their  books  (Acts  i9  :  14-19). 
Compare  how  Elymas  the  sorcerer 
withstood  Paul  (Acts  13  :8).  Men  of 
corrupt  minds,  men  comipfed  in 
mind,  the  whole  inner  nature  dark- 
ened and  debased  intellectually  and 
morally.  (See  1  rim.  6  :  o. )  Reprobate, 
failing  to  stand  the  test  and  rejected  as 
worthless  as  to  the  faith,  in  the  truths 

of  tl^f  gospel.     (<'"iiip.  •-'  Cor.  13  :  5.  uotc. ) 

9,  The  resemblance  of  these  false 
teachers  to  the  magicians  of  Egypt  is 
traced  not  only  in  their  opposition  to 
the  truth  (last  verse),  but  also  in  their 
ultimate  defeat  (i'>'s  verse).     But  they 


shall  proceed  no  further.  They 
have  reached  the  limit  of  their  impos- 
ture and  resistance.  In  2  :  16  w'ith  the 
same  words  their  advance  is  predicted, 
and  in  verse  13  of  this  chapter  it  is  said 
that  "  impostors  will  grow  worse  and 
worse,  deceiving  and  being  deceived." 
There  is  no  contradiction  in  these  vari- 
ous statements.  Paul  is  speaking  of 
heretical  and  false  teachers  who  were 
then  living  and  exerting  their  baneful 
influence  as  described  in  ver.  6.  They 
themselves  Avould  advance  in  impiety 
and  grow  worse  in  character  and  life; 
but  as  in  the  case  of  Jannes  and  Jam- 
))res  there  will  be  a  limit  to  their  arti- 
fices and  to  their  influence  over  others; 
for  their  folly,  their  senseless  wicked- 
ness, will  expose  them,  being  openly 
manifest,  in  their  conduct  unto  all 
men,  as  theirs,  tho.se  magicians, 
also  was  (Kxod.  9  :  ii).  Folly  often 
oversteps  itself;  wickedness  often  re- 
sults in  its  own  defeat.  The  power  of 
these  men  for  mischief  will  be  checked  ; 
for  their  untrustworthy  and  wicked 
character  will  be  fully  exposed. 

10-17.  Timothy  exhorted  to 
follow  the  instrfctions  he  had 
received,  and  the  holy  scrip- 
TURES. 

10.  But  thou,  in  contrast  to  the 
conduct  of  these  false  teachers,  hast 
fully  known,  better,  didst  strictly  fol- 
low, as  a  di.sciple,  a  learner.  The  verb 
may  l>e  rendered  "didst  accurately 
trace,"  as  it  is  by  the  Improved  version 
here  and  in  Luke  1  :  3.  Hut  Paul  uses 
the  word  in  1  Tim.  4  :  6  in  the  sense  of 
"strictl.v  followed,"  and  this  may  be 
its  general  meaning  here.  Yet  if  Tim- 
othy had  strictly  followed  Paul's  doc- 
trine, rather,  teaching,  it  is  implied 
that  he  had  known  and  followed  up 
in  his  mind  the  truths,  principles,  and 


Ch.  III.] 


II.  TIMOTHY 


449 


11  longsuffering,  charity,  patience,  perse- 
cutions, aflflictjons,  which  came  unto 
me  a  at  Antioch,  ^  at  Iconium,  <-■  at  Lys- 
tra  ;  what  persecutions  I  endured  ;  but 
d  out  of  them  all  the  Lord  delivered  me. 

12  Yea,  and  ^all  that  will  live  godly  in 
Christ  Jesus  shall  suffer  persecution. 

13  f  But  evil  men  and  seducers  shall  wax 
worse  and  worse,  deceiving,  and  being 
deceived. 


11  long-suffering,  love,  patience,  persecu- 
tions, afflictions :  what  things  came 
upon  me  at  Antioch,  at  Iconium,  at 
Lystra;  what  persecutions  I  endured, 
and  out  of  all  the  Lord  delivered  me. 

12  Yea,  and  all  who  wish  to  live  godly  in 
Christ   Jesus  will  suffer   persecution. 

13  But  evil  men  and  impostors  will  grow 
worse  and  worse,  deceiving  and  be- 


a  Acts  13  :  U,  45,  50.  5  Acts  14  :  2,  5.  c  Acts  U  :  19,  etc.  d  4  :  17  ;  2  Cor.  1  :  10. 

e  See  refs.  Mark  8  :  34  ;  John  17  :  14.  /  See  refs.  2  Thess.  2  :  11. 


methods  of  the  apostle's  teachings  and 
his  manner  of  life,  his  conduct  in 
public  and  private  as  a  Christian,  a 
teacher,  and  preacher.  Purpose,  the 
end  he  had  in  view  as  a  minister  of  the 

gCSpel.    (Comp.  Acts  11  :  23;  27  :  13.)    Faith, 

in  God  and  his  word.  Longsutfer- 
ing,  toward  opposers  and  the  erring, 
not  easily  irritated  nor  hastily  retali- 
ating. Charity,  rather,  love,  espe- 
cially toward  men.  Patience,  or,  en- 
durance, not  discouraged  in  l:)earing 
evils,  not  easily  succuiul)ing  under  suf- 
fering. Paul  here  refers  to  that  time 
in  his  ministry  when  Timothy  was  con- 
verted and  became  an  attendant  and 
a  companion  in  his  labors.  It  is  not 
necessary  to  suppose  that  Timothy  had 
now  become  weak  and  fearful,  and  tliat 
Paul  refers  to  these  things  as  an  anti- 
dote for  discouragement  and  despond- 
ency. Rather,  by  reference  to  the  past 
Paul  would  fortify  Timothy  for  the  en- 
durance of  coming  peril  and  for  stead- 
fastness to  the  end. 

11.  The  apostle  cites  especially  the 
persecutions  and  afflictions, 
Avhich  were  known  to  Timothy  ;  which 
came  upon  him  at  Antioch,  in  Pisidia, 
whence  he  was  driven  out  by  persecu- 
tion (Acts  13  :  U,  50,  uotes)  ;    at  ICOUiuni, 

a  city  of  Lycaonia,  whence  lie  fled  for 

his    life     (Acts    13    :    51  ;     14   :   6,    notes);      at 

Lystra,  another  city  of  Lycaonia, 
where  he  was  stoned  and  left  for  dead, 
but  revived   and  departed  for    Derbe 

(Acts    14  :  6,  19,  20,  notes).      It  AVaS  with   the 

full  knowledge  of  these  sufierings  that 
Timothy  devoted  himself  to  the  minis- 
try and  became  Paul's  assistant. 
What,  or,  such,  persecutions,  as,  I 
endured.  These  were  specimens  of 
sufferings  connected  with  his  ministry. 
Timothy  had  known  them,  followed 
the  apostle,  and  in  a  measure  shared 
with  him  his  trials.     But,  rather,  and, 


as  you  well  know,  out  of  them  all 
the  Lord  (emphatic)  delivered  me. 

(coraii.  4  :  17,  18.)  Au  eiicouragement  to 
follow  his  example  in  dependence  on 
God,  who  will  never  forsake  us  (Heb. 

13  :  5,  6). 

13.  Yea  and  all.  Persecutions 
and  afflictions  were  not  restricted  to 
Paul  and  his  work.  Timothy  and  the 
godly  eveiy where  must  expect  them. 
And  indeed  all,  that  wilt,  who  desire, 
to  live  godly,  piously,  in  Christ 
Jesus,  in  spiritual  union  with  him, 
will  suffer  i>ersecution.  It  is  to  be 
expected  (c.-ii.  4 :  29:  5  :  11).  Remember 
the  words  of  the  Lord  Jesus,  "  A  serv- 
ant is  not  greater  than  his  Lord.  If 
they  persecuted  me,  they  will  also  per- 
secute you  "  (John  15  :  20).  Timotliy  must 
not  therefore  be  surprised  at  persecu- 
tion, but  rather  expect  it  and  in 
Christ's  strength  and  fellowship  be 
prepared  for  it.  "/»  Christ — there  is 
no  godliness  out  of  Christ  Jesus" 
(Bengel).  The  sphere  of  a  godly  life 
is  in  Christ.  A  formal  religion  may  be 
pleasing  to  the  world,  but  spiritual, 
Christlike  living  runs  athwart  the 
world  and  arouses  opposition. 

13.  But,  in  contrast  to  godly  men, 
evil  men,  in  general,  and  seducers, 
impostors,  in  particular,  escaping  perse- 
cution, with  no  obstruction  to  their 
downward  course,  irill  wax  worse 
and  worse,  will  steadily  progress  in 
wickedness,  deceiving,  and  being 
deceived — the  two  go  together.  In 
just  retribution  God  gives  them  up  to 
their  own  delusions  (2  Thoss.  2  :  11 ).  The 
word  rendered  seducers  means  literally 
enchanters,  from  the  cries  of  incanta- 
tions used  by  magicians.  Some  think 
there  is  a  reference  to  the  magic  arts, 
such  as  those  of  Jaunes  and  Jambres, 
wliich  some  of  the  false  teachers  of 
Ephesus  and  of  the  province  of  Asia 


2D 


450 


II.  TIMOTHY 


[Ch.  ill. 


14  But  8  continue  thou  in  the  things 
which  thou  hast  learned  and  hast  been 
assured  of,  knowing  ^  of  whom  thou 

15  hast  learned  them ;  and  that  from  a 
child  thou  hast  known  'the  holy  Scrip- 
tures, which  are  able  to  make  thee  wise 
unto  salvation  through  faith  which  is 

16  in   Christ  Jesus.      ^  All    Scripture    /*• 


14  ing  deceived.  But  do  thou  abide  in 
the  things  which  thou  learnedst  and 
wast  assured  of,  knowing  from  what 

15  persons  thou  didst  learn  ;  and  that 
from  a  babe  thou  hast  known  the  Holy 
Scriptures,  which  are  able  to  make  thee 
wise  to  salvation,  through  faith  which 
is  in  Christ  Jesus. 


g  I  Tim.  i  :  16. 


:  5,  13  ;  2:2. 


i  Ps.  19  :  7  ;  John  5  :  39.  k  2  Sam.  23  :  2  ;  2  Peter  1  :  20,  21. 


used.  (See  notes  on  ver.  6,  8.)  "He  who 
begins  to  deceive  others  recovers  him- 
self the  less  from  error  and  the  more 
easily  embraces  the  errors  of  others" 
(Bengel).  Since  wicked  men  were 
progressing  in  wickedness,  Timothy 
must  not  expect  to  be  exempt  from  per- 
secution. 

14.  But  continue  thou,  in  strong 
contrast  to  these  false  teachers,  do  thou 
abide,  in  the  things  which  thou 
hast  learned,  rather,  didst  learn 
and  wast  assured  of.  Reference  ap- 
pears to  be  made  to  his  early  youth 
when  Timothy  learned  and  came  into 
the  deep  conviction  of  the  great  princi- 
ples and  truths  of  godliness,  as  taught 
in  the  Scriptures  and  embodied  in  the 
gospel.  Knowing  of  whom.  Some 
texts  have  whom  in  tlie  singular,  refer- 
ring to  Paul.  But  the  better  reading 
has  the  plural,  and  the  phrase  may  be 
rendered,  knowing  from  what  persons 
thou  didst  learn,  referring  to  his  grand- 
mother, Lois,  and  his  mother,  Eunice 
(1  : 5),  and  doubtless  also  to  the  Apostle 
Paul.  This  also  is  in  harmony  with 
the  statement  in  the  next  verse.  His 
teachers  were  worthy  of  his  utmost  con- 
fidence, both  as  to  their  character  and 
their  doctrine. 

15.  And  that  from  a  child, /ro?n 
a    babe,  from   infancy.    The  word   is 
found  elsewhere  in  the  New  Testament, 
Luke    1  :  41,   44  ;    2  :  12,    16  ;    18  :  15  ; 
Acts  7  :  19 ;  1  Peter  2  :  2.     Thou  hast 
known,     expressing     a     continuous 
knowledge.     The  holy  Scriptures, 
the  sacred  ivritinr/s  {hicra  qra)nmata), 
an  expression  foiind  only  here  in  the 
New  Testament,  and  used  to  designate  , 
the  Scriptures  of  the  Old  Testament,  j 
Both  the  adjective  and  the  noun  are  [ 
unusual.     The    former    is   fonnd   else- 
where in  the  New  Testament  only  in 

1  Cor.  9  :  13,  ''sacred,  things."   (Ste  note.) 
The    latter   is  used  of   letters  of  the  ; 
alphabet  (Luke  23 :  38),  or  of  any  writing  j 
(oai.  6:11),  and  its  application  to  the  I 


Holy  Scriptures  here  is  made  evident 
by  the  adjective,  in  the  expression, 
''sacred  writings."  The  usual  desig- 
nation is  The  Scriptures  {hai  graphai), 
and  once  Holy  Scriptures  (graphai 
hagiai.  Bom.  1:2).  Timothy  had  been 
tauglit  these  as  early  as  he  could  be 
taught  anything.  Jewish  children 
under  pious  training  began  to  memo- 
rize the  Scriptures  as  soon  as  they  could 
speak.  Rabbi  Judah  says:  "The  boy 
of  five  years  of  age  ought  to  apply  to 
the  study  of  the  Sacred  Scriptures." 
Philo,  of  Alexandria,  a  contemporary 
of  our  Lord  says:  "They  are  taught,  so 
to  speak,  from  their  very  swaddling 
clothes  by  their  parents,  masters,  and 
teachers,  in  holy  laws,  and  in  the  un- 
written customs,  and  to  believe  in  God, 
the  one  Father  and  Creator  of  tlie 
world."  They  became  sons  of  the  law 
at  the  age  of  thirteen,  and  were  bound 
to  practise  all  its  moral  and  ritual  re- 
quirements. (See  Geikie,  "  Life  of 
Christ,"  pp.  171-175.) 

Which  are  able,  now  and  always 
as  a  continuing  permanent  power,  to 
make  thee  wise  unto  salvation, 
to  make  thee  so  wise  as  to  attain  and 
become  partakers  of  salvation  from  sin 
unto  righteousness.  The  Holy  Spirit 
uses  Scripture  instrumentally  in  the 
exercise  of  his  renewing,  saving  power 

(.James    1:18;     1    Peter    1:2:5;    Joliu    17:17). 

Notice  this  is  said  of  the  Old  Testa- 
ment.     (Comp.    John    5  :  39.)      How    nuicll 

more  true  of  the  New  Testament. 
Through  faith,  by  means  of  fiiith, 
which  is  in  Christ  Jesus,  existing 
in  him  and  resting  upon  him.  It  is 
through  this  faith  that  the  truths  of 
Scripture  lead  to  the  attainment  of  sal- 
vation. "The  Old  did  make  wise  by 
teaching  salvation  through  Christ  that 
should  come;  the  New  by  teaching 
that  Christ  the  Saviour  is  come" 
(Hooker,  hy  Ellicott). 

16.  The  apostle  enlarges  upon  the 
value  of  these  sacred  writings,  not  only 


Ch.  III.] 


II.  TIMOTHY 


451 


given  by  inspiration  of  God,  land  is 
profitable  for  doctrine,  for  reproof,  for 


16      All  Scripture  is  inspired  by  God,  and 
is  profitable  for  teaching,  for  reproof, 


19  :  7-11  ;  Micah  2:7;  Rom.  15  :  i. 


for  the  attainment  of  salvation  but  also 
for  the  perfecting  of  Christian  charac- 
ter and  life.  The  divine  inspiration  of 
the  Holy  Scriptures  is  distinctly  taught 
in  this  passage ;  but  scholars  have 
been  and  are  still  divided  as  to  its  ex- 
act translation  and  interpretation. 
The  Bible  Union  version  (1866),  and 
Improved  Bible  version  (1891),  trans- 
late, AH  Scripture,  that  is,  tlie  whole 
of  the  sacred  writings  so-called  by  the 
Jews,  is  inspired  of  God  and  is 
profitable  ;  putting  in  the  margin  an 
alternate  rendering,  Every  Scvipture, 
inspired  of  God,  is  also  jy^'ojifable,  that 
is,  every  part  of  those  Avritings  known 
as  Scripture  is  assumed  to  be  divinely 
inspired,  and  in  addition  to  that  as- 
sumption is  declared  to  be  also  profit- 
able to  the  men  of  God.  The  Revised 
version  (1881)  adopted  the  latter  ren- 
dering, and  put  in  the  margin,  as  an 
alternate,  Every  Scripture  is  inspired 
of  God  and  profitable.  The  differences 
seem  to  be  as  to  whether  the  Scripture 
here  designates  the  whole  or  every  part 
of  the  writings  held  to  be  sacred  at  that 
time  by  Jews  and  Christians,  and 
whether  the  inspiration  of  these  sacred 
writings  is  declared  or  assumed.  In 
regard  to  these  questions  I  remark  : 

(1)  The  word  translated  Scripture 
(graphe)  is  always  used  in  the  New 
Testament  of  the  contents  of  the  Holy 
Scriptures,  either  as  a  whole  or  as  a  part, 
and  is  never  used  of  any  common  or 

secular  writing  (■John  19  :  36,  37  ;  Acts  17  :  2, 
11  ;    2    Peter    1  :  20  ;  3  :  16,  etc.).      ScC    Doctor 

Kendrick,  "Conflict  of  Humanity," 
pp.  105-108.  (2)  The  rendering,  Every 
Scripture,  therefore  designates  every 
portion,  book,  section,  or  passage  of 
the  Holy  Scriptures  as  then  understood, 
namely,  of  the  Old  Testament  as  used 
by  the  Jews  in  the  age  of  Christ  and 
his  apostles.  All  includes  tlie  whole ; 
every  makes  up  the  whole.  (3)  The 
expression  inspired  of  God,  literally, 
God-inspired  (a  single  word  in  the 
Greek),  therefore  has  reference  to  the 
Holy  Scriptures  as  a  whole  or  in  every 
part,  whether  it  be  used  in  the  predi- 
cate affirming  inspiration,  or  belonging 
to  the  subject,  assuming  inspiration. 


In  the  latter  case  it  is  not  implied  that 
any  part  of  Scripture  is  not  inspired. 
It  means  rather,  since  it  is  inspired, 
because  of  its  inspiration  it  is  profit- 
able to  the  man  of  God.  (4)  The  word 
Scripture  in  the  original  is  without  an 
article,  and  if  used  in  the  general  sense 
of  writing,  then  the  expression  would 
be  properly  translated.  Every  ivriting, 
or,  scripture.  But  if  the  word  is  used 
technically  as  a  well-known  name  of 
the  Old  Testament  Scriptures,  then  the 
expression  would  be  projjcrly  rendered 
like  a  proper  name.  All  Scripture. 
Compare  similar  instances  Avithout  the 
article,  "All  Jerusalem"  (Matt.  2  :  s); 
"  All  (the)  house  of  Israel  "  (Acts  2 :  36); 
"  No  prophecy  of  Scripture  "  (2  Peter  1  : 
20).  (5)  The  rendering.  All  Scripfu7'e, 
seems  to  me  preferable,  for:  a.  It 
does  not  appear  that  Scripture  is 
here  used  in  a  secular  sense.  In  the 
fifty  times  that  it  occurs  elsewhere  in 
the  New  Testament,  thirteen  times  be- 
sides this  in  Paul's  Epistles,  it  is  used 
in  a  sacred  sense  Avith  reference  to  the 
Old  Testament  Scriptures.  This  in- 
stance is  evidently  not  an  exception. 
b.  As  already  noted,  however  trans- 
lated, the  reference  appears  to  be  to  the 
whole  of  the  Holy  Scriptures.  Such  is 
the  reference  in  the  preceding  verse 
by  the  weaker  phrase,  sacred  writings. 
Here  the  stronger  word,  Scripture, 
naturally  takes  a  sacred  and  technicai 
sense,  as  a  well-known  designation  of 
the  Holy  Scriptures,  commonly  used 
by  the  apostle,  and  familiar  to  Timothy, 
to    JcAvs,    and    Christians    generally. 

(Comp.     Gal.    3:8,     22  ;    4  :  30  ;     1    Peter    2:6.) 

Accordingly  the  translation.  All  Scrip- 
ture, best  suits  the  strong  emphatic  ex- 
pression, and  the  sacred  and  technical 
use  of  the  word. 

As  to  the  word  rendered  given  by 
inspiration,  inspired  by  God,  it  may 
be  regarded  grammatically  and  logic- 
ally, either  as  connected  with  the  sub- 
ject or  in  the  predicate  (see  above).  But 
since  "inspired  by  God"  and  "profit- 
able" are  connected  with  and  in  the 
original,  and  is  is  not  expressed  but 
understood,  it  is  moi-e  natural  to  trans- 
late and  rather  than  also,  thus  joining 


452 


II.  TIMOTHY 


[Ch.  III. 


correction,  for  instruction  in  righteous- 
17  ness :  ">  that  the  man  of  God  may  be 
» perfect,   "throughly   furnished    unto 
all  good  worJis. 


for  correction,  for  instruction  in  right- 
17  eousness ;  that  the  man  of  God  may  be 
complete,     completely   furnished     to 
every  good  work. 


1  Tim.  6  :  H. 


n  Ps.  119  :  98-100. 


the  two  declarations  in  the  predicate, 
is  insprretl  of  God  and  profitable.  Both 
the  authoritative  quality  an<l  useful- 
ness of  tlie  Scriptures  are  affirmed. 
That  Paul  should  set  forth  and  empha- 
size, tirst,  the  divine  origin  and  then 
the  value  of  the  Scriptures,  for  the 
purposes  named  in  this  verse  and  the 
next,  seems  perfectly  natural  and  le- 
gitimate. (Conip.  1  Peter  1  :  10-12;  2  Peter 
r  :  20,  21.  ) 

Profitable  for  doctrine,  for  teach- 
ing those  who  read  and  study  the 
word  and  advancing  them  in  knowl- 
edge. For  reproof  of  error  and  the 
conviction  of  whatever  may  be  wrong 
in  ourselves  and  others.  For  cor- 
rection, or,  righting  that  wdiich  may- 
be wrong  in  life  or  character.  For 
instruction,  or,  training,  in  right- 
eousness, in  holiness  and  right  liv- 
ing. It  is  implied  tliat  there  may  be 
training  which  is  not  in  righteousness. 
It  should  be  noticed  that  all  this  is  said 
of  the  Old  Testament  Scriptures,  which 
are  too  little  valued  by  many  of  the 
present  day.     (comp.  p.s.  19  .- 7-14;  119.) 

17.  The  object  of  Scripture  in  the 
uses  just  mentioned.  That  the  man 
of  God,  not  only  Timothy  in  his  offi- 
cial capacity  as  minister  and  mission- 
ary (see  1  Tim.  6:11),  but  cvcry  minister, 
teacher,  and  Christian.  The  uses  of 
Scripture  in  the  preceding  ver.se  are  of 
general  application  ;  so  here  the  profit- 
ableness or  Scripture  is  designed  for 
every  Christian,  to  perfect  him  in  his 
calling  and  make  him  wise  unto  salva- 
tion. May  be  perfect,  romjy/ete, 
specially  fitted  for  his  calling,  being 
completely,  in  opposition  to  partially, 
fitted  and  adapted  in  all  his  ])arts  for 
service,  (comp.  2  :  21.)  Thoroughly 
furnished,  or,  comphtehj  equipped, 
unto  all,  to  everi/,  good  works,  in 
the  whole  circle  of  Christian  labor  and 
<luty.  Notice  how  Peter,  Stcplien,  and 
Paul  used  the  Old  Testament  Scriptures 
in  discourses  and  Epistles.  If  the  Old 
Testament  is  thus  profitable,  much 
more  the  New,  as  the  completed  will 
of  God.     "Would  the  careful  study  of 


the  New  Testament  in  our  institutions 
of  learning  be  any  less  profitable  in 
either  of  the  particulars  here  specified? 
Can  we  afibrd  in  a  liberal  education  to 
leave  out  The  Book,  that  book  which 
has  exerted  and  is  now  exerting  more 
influence  in  the  world  than  any  other 
book?"  (Boise.) 

Practical  Remarks. 

1.  The  prediction  of  perilous  times  has 
been,  and  is  being  fulfilled,  in  the  great 
apostasies  from  apostolic  faith  and  prac- 
tice (ver.  1-5;  2  Thess.  2  :  1-12;  1  Tim. 
4:1-3). 

2.  These  minute  predictions  of  the 
errors  of  Christians  and  churches  in  doc- 
trine and  practice  are  evidences  of  Paul's 
inspiration  (ver.  1-5;  comp.  John  14  :  29; 
16:4). 

3.  In  view  of  the  fact  that  departures 
from  che  faith  are  foretold,  it  becomes  us 
earnestly  to  seek  and  guard  the  purity  of 
the  church  (ver.  5  ;  Jude  3). 

4.  A  Christianity  which  manife.sts  itself 
in  pomp,  ceremonies,  and  show  is  the 
shell  without  the  kernel  (ver.  5;  Matt. 
23:23-26;  Col.  2:20-23). 

5.  Christian  women  should  especially 
guard  themselves  against  the  wiles  of 
Satan  and  the  devices  of  evil  men  (ver. 
6;  2  Cor.  11  :3:  1  Tim.  2  :  14). 

6.  Many  are  philosophical  and  specula- 
tive learners  of  Christianity,  but  remain 
strangers  to  its  saving  power.  This  is 
true  of  the  so-called  Christian  Science 
(ver.  7;  Eph.  4  :  14). 

7.  Truth  and  error  are  essentially  the 
same  in  every  age.  False  teachers  of 
ancient  times  find  their  correspondences 
in  these  latter  davs  (ver.  8 ;  2  Cor.  11  :  13- 
15). 

8.  Error,  however  flattering  and  con- 
cealed, will  in  due  time  manifest  itself 
as  falsehood  and  follv  (ver.  9;  1  Tim.  5  : 
25). 

9.  The  contrast  of  the  true  teachers  to 
the  false,  in  spirit,  doctrine,  and  life,  in 
results  and  rewards,  redounds  to  the  glor>' 


Ch.  IV.] 


II.  TIMOTHY 


453 


PauVs  final  solemn  charge. 

4  I  p  CHARGE  thee  therefore  before 
God,  and  the  Lord  Jesus  Christ,  q  who 
shall  judge  the  quick  and  the  dead 
••at  his  appearing  sand  his  kingdom  ; 


4  I  CHARGE  thee  before  God,  and 
Christ  Jesus  who  is  to  judge  living  and 
dead,   and    by  his  appearing  and  his 

2  kingdom,  preach  the  word  ;  be  urgent 


p  See  refs.  2  :  14. 


q  See  refs.  Acts  10  :  42. 


Matt.  25  :  31 :  Rom.  14  :  10. 


of  Christianity  and  encourages  adherence 
to  the  truth  (ver.  10,  11 ;  Acts  20  :  22-31). 

10.  The  Christian  who  would  live  as 
Christ  lived,  a  life  of  devoted  and  active 
piety,  will  suffer  some  form  of  opposition 
from  a  wicked  world.  Not  all  opposition, 
however,  must  be  regarded  as  persecu- 
tion, but  only  that  which  comes  on  ac- 
count of  godly  living  in  Christ  Jesus  (ver. 
12;  John  15:  20). 

11.  If  men  are  not  converted,  they  are 
ever  growing  worse,  the  habits  of  sin  are 
becoming  more  fixed,  and  their  guilt  in 
the  sight  of  God  increases  (ver.  13;  Rom. 
2:4,5). 

12.  It  is  the  duty  of  parents  to  train 
their  children  in  the  knowledge  of  the 
Holy  Scriptures,  the  Old  Testament  as 
well  as  the  New,  from  their  earliest  years 
(ver.  14.  15;  Eph.  6  :  4). 

13.  Bible  societies  and  Bible  distribu- 
tion should  be  encouraged,  since  they 
Avho  use  the  Bible  aright  will  become 
wise  unto  salvation  (ver.  15  ;  Ps.  19  :  7-14). 

14.  Since  the  Holy  Scriptures  are  in- 
spired of  God,  they  are  the  rule  of  faith 
and  practice.  No  creed,  no  confession 
can  take  their  place  (ver.  16,  17 ;  1  Peter 
1  :  25). 

15.  The  Old  and  New  Testaments  should 
be  placed  side  by  side,  as  God's  will  in 
making  known  his  gracious  purposes  to 
mankind  (ver.  16,  17). 

16.  The  Bible  is  not  a  sectarian  book, 
but  one  which  belongs  to  all  Christians 
of  every  name.  It  should  not,  therefore, 
be  put  under  the  ban,  either  in  public  or 
private,  nor  banished  from  the  schools  of 
a  Christian  country.  As  a  book  contain- 
ing the  choicest  literature  of  ancient 
times,  it  should  also  find  a  place  in 
higher  education  (ver.  17). 

CHAPTER  IV. 

The  apostle  solemnly  charges  Timo- 
thy to  be  faithful  and  courageous  in 
the  ministry  (ver.  1-4),  especially  since 


his  own  ministrj"  is  nearly  finished 
(ver.  5-8) ;  rcqucsts  Timothy  to  come  to 
him  ;  he  gives  him  certain  informa- 
tion, directions,  and  warnings  (ver.  9-15). 
He  refers  to  his  first  defense  before  the 
imperial  court  and  to  his  present  cir- 
cumstances (ver.  16-18)  ;  and  closes  with 
salutation,  personal  items,  and  bene- 
diction. 

1-4.  A  SOLEMN  CHAEGE  TO  TIMO- 
THY TO  FAITHFULNESS  IN  THE  MIN- 
ISTRY. 

1.  As  the  apostle  comes  near  the  end 
of  his  Epistle,  and  in  view"  of  his  ap- 
proaching martyrdom,  he  charges  Tim- 
othy more  solemnly  than  ever  before. 

1  chargfe  thee  therefore  before 
God.  The  same  phrase  as  in  1  Tim. 
6  :  21,  on  which  see  note.  Here  a  four- 
fold adjuration  :  God,  Christ,  his  second 
coming,  and  kingdom.  /  adjure  thee 
in  the  sight  of  God  and  Christ  Jesus, 
who  are  conceived  of  as  invisible  wit- 
nesses, personally  present.  Who,  re- 
ferring to  Christ,  shall  judge  the 
quick,  is  about  to  judge  the  living, 
and  the  dead,  those  who  are  alive  at 
his  second  coming  and  those  who  have 
died  and  shall  then  be  raised  (1  Cor.  15  : 

51;    1    Thess.    4    :    14-17;    Joliu    5  :  27-29).      The 

apostle  would  have  Timothy  act  under 
the  solemnity  of  the  judgment-seat  of 
Christ,   before  whom   all    must  stand 

and  give  account  (l  Peter  4:5;    Acts  10  :  42  : 

2  Cor.  5  :  9,  10).    At  his   appearing, 

rather,  according  to  the  best  text,  by 
his  appearing,  by  all  that  is  great 
and  glorious  in  his  second  coming,  and 
in  his  kingdom,  which  will  then  be 
consummated  and  established  eternally. 
"  His  coming,  at  which  we  shall  stand 
before  him  ;  his  kingdom,  in  which  Ave 
shall  hope  to  reign  with  him "  (Al- 
ford).  On  his  appearing,  see  notes 
on  1  :  10  and  1  Tim.  6  :  14.  On  king- 
dom, see  "'heavenly  kingdom"  (ver. 
18),  "eternal  kingdom"   (2  Peter  1  :  11 ; 

comp.  1  Cor.  6  :  9,  10). 

2.  What  tlie  apostle  charges  and 
adjures  Timothy  to  do  is  urgently 
and  emphatically  enjoined.    Preach, 


454 


II.  TIMOTHY 


[Ch.  IV. 


2  preach  the  word  ;  be  instant  in  season, 
out  of  season  ;  reprove,  'rebulce,  "ex- 
hort with  all  loiigsulTering  and  doc- 

3  trine.  For  the  time  will  come  wlien 
thev  will  not  endure  sound  doctrine; 
»  biit  after  their  own  lusts  shall  they 
heap  to  themselves  teachers,  y having 

4  itcliing  ears  ;  and  tl)ey  shall  turn  away 
Mr/r  ears  from  the  truth,  and    ^  shall 

5  be   turned  unto   fables.    "But  watch 


in  season,  out  of  season  ;  reprove,  re- 
buke, exhort,  with   all   long-suffering 

3  and  teaching.  For  a  period  will  come 
when  they  will  not  endure  the  health- 
ful teaching,  but  having  itching  eai-s 
will  for  themselves  heap  up  teachers 

4  according  to  their  own  desires;  and 
they  will  turn  away  their  ears  from 
the  truth,  and  will  "turn  aside  to  the 
fables. 


I  1  Tim.  5  :  20 ;  Titus  2  :  15.  m  1  Tim.  4  :  13. 

z  See  refs.  1  Tim.  1  :  4. 


X  2  Peter  2  :  1-3.         y  Ezek.  33  :  32 ;  Acts  17  :  21. 
a  Acts  20  :  30,  31. 


proclaim  as  a  herald,  the  word,  the  | 
gospel  message  in  its  fullness  (Acts  20 :  27). 
Jle  instant,  be  at  if,  apply  thyself,  be  \ 
reiuhj  and  uryent.  The  exhortation  is 
enjphatic  and  full  of  meaning.  In 
season,  ont  of  season,  at  favor- 
al)le  and  unfavorable  times;  embrace 
opportunities  and  make  opportunities.  ! 
Reprove,  with  the  view  of  convicting 
and  setting  right.  Rebuke  (a  stronger 
word),  censure  with  manifestation  of 
dislike.  Exhort  in  a  beseeching  spirit, 
and  ready  to  comfort  when  needed.  In 
all  longsuti'ering  and  doctrine, 
oral  teachhig,  on  every  occasion  and  in 
every  proper  way  and  method.  This 
clause  is  to  be  connected  witli  the  three 
preceding  verbs,  showing  how  to  re- 
prove, rebuke,  and  exiiort.  Any  one 
of  these  alone  might  l»e  ineffectual  and 
fall  short  of  duty.  But  the  three 
united  would  do  all  that  duty  required 
anil,  if  anything  could,  would  prove 
effectual. 

3.  For  introduces  a  reason  for  being 
ready  and  urgent  in  improving  every 
possible  opportunity  of  proclaiming 
tlie  gospel,  pu1»licly  and  privately. 
The  ti  m  e  Avi  1 1  come.  Th  ere  tcill  be 
a  time,  or,  periud,  when  they,  pro- 
fessed Christians,  will  not  endure 
sound  doctrine,  healt/tfiil  teaching, 
as  in  1  Tim.  1  :  10,  on  which  see  note 
(Titus  1  :  9 ;  2  :  1).  There  will  be  a  gen- 
eral impatience  of  whf)lesome  teaching. 
Taiching,  in  the  preceding  verse,  refers 
more  to  the  act ;  teaching,  in  this  verse, 
another  word  in  the  Greek,  refers  more 
to  tliat  which  is  taught,  the  doctrine. 
See  Titus  1  :  9,  where  the  two  words  in 
the  Greek  occur  in  the  same  order  as 
here.  That  teaching  is  healthful  which 
is  spiritually  wholesome  and  promotive 
of  health  and  soundness  to  the  spirit- 
ual man.  The  period  here  spoken  of 
is  doubtless  the  .same  as  that  already 


mentioned  in  3  :  1 ;  1  Tim.  4:1,  the 
beginnings  and  foreshado  wings  of 
which  \vere  already  present.  But 
after  their  own  lusts,  better,  ac- 
cording to  their  own  desires,  shall 
they  heap  to  themselves  teach- 
ers, expressive  of  their  contemptible 
conduct,  their  fickleness,  their  love  of 
novelty,  and  the  multitude  of  their 
teachers,  chosen  not  from  love  of  the 
truth,  but  according  to  their  own  tastes 
and  fancies.  Having  itching  ears, 
more  exactly,  having  tickled  ears — 
tickled  in  hearing,  they  Avish  more 
teachers  who  will  pleasantly  satisfy 
their  own  desires  and  fancies.  (Comp. 
Kzek.  33  :  32.)  "I  think  the  metaphor 
tickled  is  much  more  common  and  in- 
telligible than  itching;  we  speak  of  a 
preacher  who  tickles  the  ears  of  the 
multitude,  but  not  of  one  who  makes 
the  ears  itch"  (BoiSE). 

4.  And  as  a  natural  consequence, 
They  shall,  better,  trill,  turn  away 
their  ears  from  the  truth,  and 
shall  be  turned  unto  fables,  fic- 
tions, myths,  false  ideas  (1  Tim.  1  :  4)^  ac- 
cepting and  resting  upon  them  as  the 
true  teaching.  G.  B.  Stevens  thus 
paraphrases  these  two  verses:  "For 
the  days  are  coming  when  professing 
Christians  will  lo.se  their  interest  in 
the  healthful  doctrine  of  Christ,  and 
with  eager  and  morl)id  curiosity  will 
run  hither  and  thither  after  various 
teachers  to  please  their  fickle  desires, 
and  will  desert  the  gospel  and  take  up 
with  the  myths  of  the  fal.<e  teachers." 
This  has  been  true  to  a  greater  or  less 
extent  in  every  age  since  these  words 
were  written. 

5-8.  Ministerial  faithfulness 
frhtiikr  enforckn  in  view  of  ap- 
proaciiing  ma rtyrdom. 

5.  But,  in  contrast  to  such  unsound 
teachers    and    unhealthful     teaching, 


Ch.  IV.] 


II.  TBIOTHY 


455 


thou  in  all  things,  "^endure  afflictions,  | 
do  the  work  of  «an  evangelist,  ^niake  ! 
full  proof  of  thy  ministry.  i 

6  For  fl  am  now  ready'to  be  offered,  ' 
and  the  time  of  <■  my 'departure  is  at 

7  hand,    si  have  fought  a  good  fight,  I 
have  finished  my  course,  '■  I  have  kept 

8  the  faith.    Henceforth  there  is  laid  up 
for   me    'a    crown   of    righteousness, 


5  But  do  thou  be  watchful  in  all  things, 
suffer  hardship,  do  the  work  of  an 
evangelist,  fully  accomplish  thy  min- 

()  istry.  For  as  to  me,  I  am  alreadv  be- 
ing offered,  and  the  time  of  mv  depar- 

7  ture  is  at  hand.  I  haA-e  fought  the 
good  fight,  I  have  finished  the  course, 

8  I  have  kept  the  faith  ;  henceforth  there 
is  laid  up  for  me  the  croMn  of  right- 


6  1:8;  2:3.        c  Acts  21  :  8.        rf  Col.  1  :  25 ;  4  :  17.        e  Phil.  2  :  17.       /Phil.  1  :  23 ;  see  2  Peter  1  :  14. 
g  1  Cor.  9  :  24-27  ;  1  Tim.  6  :  12.  A  Rev.  3  :  10.  i  See  refs.  1  Cor.  9  :  25. 


watch  thou,  more  exactly,  be  thou 
sober,  prudent,  guardful,  and  wary, 
free  from  the  benumbing  and  becloud- 
ing influences  which,  like  an  intoxica- 
tion, alFect  these  adherents  of  error. 
Tlie  word  literally  rendered  sober  is  the 
opposite  of  intoxication,  and  denotes 
a  state  free  from  its  stupefying  influ- 
ences; and  metaphorically  it  includes 
the  idea  of  prudence  and  alertness 
which  belongs  to  sobriety,  a  wariness 
against  spiritual  dangers  and  bewilder- 
ment. This  Timothy  is  to  exercise  in 
all  things.  "He  is  to  maintain 
soberness  and  clearness  of  mind  that 
he  may  not  himself  fall  into  those 
snares,  and  be  able  to  warn  and  ad- 
monish others  "  (WiESiNGER).  En- 
dure aiflictions,  or,  suffer  hardship, 
as  in  2  :  3  and  1  :  8,  such  hardship  and 
suffering  as  were  connected  with  the 
faithful  exercise  of  the  ministry  (i  :  9). 
Do  the  work  of  an  evangelist. 
In  Acts  21  :  8  Philip  is  called  "the 
evangelist,"  and  in  Eph,  4  :  11  "  evan- 
gelists "are  named  among  the  gifts  of 
the  ascended  Christ  to  his  church.  The 
word  means  "  preacher  of  the  gospel," 
and  appears  to  have  been  applied  es- 
pecially to  itinerant  ministers.  Timo- 
thy was  not  "bishop  of  Ephesus"  as 
some  suppose,  but  an  evangelist,  preach- 
ing there  and  acting  under  Paul's  di- 
rections-and  in  his  place  for  a  time. 
Make  full  proof  of,  fully  perform, 
thy  ministry,  in  all  its  parts"  unto 
the  end.  Fully  accomplish  it  as  I 
have  mine,  and  then  like  me  receive 
your  reward  (ver.  e-s), 

6.  Paul  enforces  his  exhortation  by 
the  fact  that  he  had  finished  his  minis- 
try and  was  soon  to  be  martyred.  For 
I,  emphatic,  as  for  me,  I  am  now 
ready  to  be  offered,  literally,  /  am 
already  being  poured  out  as  a  drink 
offering  (Exod.  29  :  40, 41)^  descriptive  fig- 
uratively of  his  blood  being  poured  out 


in  death  for  the  cause  of  Christ.  His 
sufferings  are  already  upon  him.  He 
views  his  martyrdom  as  certain  and  al- 
ready going  on.  Compare  the  same 
figure  in  Phil.  2  :  17,  when  he  looked 
upon  his  martyrdom  as  uncertain  (1  : 
21-24).  But  he  speaks  of  it  not  as  the 
sacrifice,  for  he  himself  in  his  life  and 
services  had  been  a  living  thank-offer- 
ing unto  God  (Honi.  12  :  1)^  which  was 
now  being  supplemented  and  com- 
pleted by  the  shedding  of  his  blood, 
which,  like  wine  and  oil,  was  being 
poured  out  on  God's  altar  (xum.  15 : 5), 
And  the  time  of  my  departure, 
of  my  nrigking  anchor,  loosing  my 
mooring  for  my  departure  to  the  heav- 
enly shore,  is  at  hand.  Paul  uses  a 
nautical  figure  of  weigliing  anchor  pre- 
paratory to  setting  sail.  Tlie  moment 
had  arrived  for  casting  off"  the  cable 
for  the  voyage  to  the  land  of  eternal 
life  and  peace.  Compare  Paul's  ex- 
pectation of  death  Avith  his  hope  of  re- 
lease in  Phil  2  :  17. 

7.  So  first  he  takes  a  look  back,  and 
he  exclaims,  I  have  fought  a  good 
fight— not  merely  that,  but  ''the  good 
fight,"  the  Christian  contest  for  Christ 
against  sin,  which  he  had  fought  and 
finished.  The  figure  in  this  and  the 
next  clause  is  derived  from  the  Grecian 
games.  Like  an  athlete  he  had  con- 
tended successfully  for  the  prize  (ue\t 
verse).  I  havc  finished  my  course, 
ended  the  race  (Heb.  12  :  1)^  and  reached 
the  goal.  I  have  kept  the  faith, 
my  belief  and  trust  in  Christ  and  the 
gospel  in  spite  of  all  inducements  to 
give  it  up.  I  have  held  firmly  to  it  as 
a  mental  deposit,  a  sacred  trust.  He 
surveys  his  past  Christian  life  as  a 
victor. 

8.  Now^  the  apostle  looks  forward 
Avith  glorious  expectation.  Hence- 
forth there  is  laid  up  for  me  a 
crown  of  righteousness.    At  the 


456 


II.  TIMOTHY 


[Ch.  IV. 


which  the  Lord,  the  righteous  Judge, 
shall  give  me  at  that  day  :  and  not  to 
me  only,  but  unto  all  them  also  ''that 
love  hi.s  appcariug. 

Persona'  requests  and  directions. 

9     Do  thy  diligeuce  to   come   shortly 

10  unto  me:   for  '  Demas  hath   forsaken 

me,  •"  having  loved  this  present  world, 

and    is  departed   unto    Thessalouica ; 

Cresceus  to  Galatia,  Titus  unto  Dal- 


eousness,  which  the  Lord,  the  righteous 
judge,  will  give  me  at  that  day  ;  and 
not  to  me  only,  but  also  to  all  those 
who  have  loved  his  appearing. 


9     Earnestly  endeavor  to  come  to  me 
10  shortly.    For  Demas  forsook  me,  hav- 
ing loVed  the  present  age,  and  went  to 
Thessalouica  ;  Crescens  to  Galatia,  Ti- 
ll tus  to  Dalmatia.    Luke  alone  is  with 


*  Titus  2  :  13  ;  Heb.  9  :  28 ;  Rev.  22  :  20.  I  Col.  4  :  14 ;  Phikm.  24. 

TO  Luke  14  :  33  ;  16  :  13 ;  1  Tim.  6  :  10 ;  1  John  2  :  15. 


end  of  my  life-course  it  only  remains 
for  me  to  receive  the  reward  already 
reserved  for  me.  "Henceforth.  What 
a  delightful  particle !  the  decisive  mo- 
ment. Paul,  as  betits  the  moment  of 
his  departure,  contemplates  his  three 
states:  (1)  i\\Q^i\'s,X,I  have  fought;  (2) 
the  present,  there  is  laid  up;  (3)  the 
future,  the  Lord  shall  gi re  "  (Bengel). 
The  crown,  for  which  I  have  fought. 
Not  a  lierishable  and  earthly  crown  of 
laurels,  such  as  was  awarded  at  the 
games,  nor  a  crown  of  gold  studded 
with  precious  stones,  such  as  belong 
to  monarchs,  but  the  glorious  and 
imperishable  crown  of  righteousness, 
which  will  be  awarded  those  who  have 
been  faithful  contestants  in  the  cause  of 
righteousness.  Righteousness  describes 
the  cliaracter  and  significance  of  the 
crown.  He  who  receives  this  crown 
has  entered  upon  a  full  realization  of 
the  rigiiteousness  which  is  by  faith. 
The  crown  is  the  Lord's  token  or  sign 
of  heavenly  participation  and  enjoy- 
ment of  this  righteousness.  Which 
the  Lord,  Jesus,  the  righteous 
Judge  (emphatic),  who  will  do  no  in- 
justice, in  contrast  to  the  unrighteous 
Nero  who  was  about  to  put  him  to 
death.  Shall  give  me,  award  me, 
as  a  successful  cond^atant,  a  victor 
(Matt.  16  :  27),  at  that  day,  the  day  of 
his  glorious  appearing  and  final  judg- 
ment    (Matt.    25    :    :il-»6  ;    2    Thess.    1    :   5-10). 

Witli  these  triumphant  words  of  Paul's 
closing  life,  compare  how,  in  the  midst 
of  trial,  ten  years  before,  A.  D.  57,  he 
was  running  the  race  (i  Cor.  9  :  24-27)  ; 
and  how,  five  years  before,  A.  D.  62  or 
ij;},   he  was  pressing  on  for  the  prize 

(I'hil.  3  :  r.'-lo). 

But  Paul  stops  not  with  himself. 
With  pure  unselfishness  and  Christ- 
like love  his  thoughts  take  in  all  of  the 


Lord's  people,  and  not  to  me  only. 

The  reward  is  not  to  be  limited  to  one, 
as  in  the  Grecian  games,  but  to  be 
given  also  to  all  them  that  love, 
rather,  ivho  have  loved,  his  appear- 
ing, to  all  true  Christians  who  have 
loved  Christ  and  will  welcome  him 
when  he  shall  appear  the  second  time 
without  sin  unto  salvation  (Heb.  9  :  28; 
Titus  2  :  13).  See  Practical  Remarks,  7. 
9-15.  Requests,  directions,  and 
WARNINGS.     Personal  matters. 

9.  Do  thy  diligence  ;  a  verb  unit- 
ing haste  and  exertion,  speedily,  or, 
earnestly  endeavor,  to  come  shortly, 
quick-ly,  unto  me.  A  most  urgent  re- 
quest. His  situation  as  well  as  his  im- 
pending martyrdom  demanded  haste. 
In  ver.  21  he  says,  '"  before  winter," 
when  traveling  would  be  diflicult.  Paul 
felt  the  need  of  Timothy's  presence 
and  sympathy,  and  doubtless  the  Chris- 
tian cause  at  Rome  needed  his  help. 

(Conip.  1  :  4.  8. ) 

10.  The  reason  given :  The  apostle 
left  almost  alone.  For  Demas, 
probably  a  contraction  of  Demetrius, 
but  neither  the  silversmith  of  Epliesus 
(Acts  19  :  24)  nor  tlic  onc  mentioned 
many  years  later  in  3  John  12.  He  is 
probably  the  person  mentioned  by 
Paul  in  Col.  4  :  14;  Philem.  24,  as  a 
fellow-worker,  and  who  was  with  him 
in  his  first  imprisonment.  Hath  for- 
saken me,  implying  l)hime,  deserted, 
me.  Having  loved  this  present 
world,  or,  age,  with  its  comforts  and 
good  tilings.  Perliaps  suggesting  :  In- 
stead of  having  loved  liis  appearing 
(ver.  8)  surticiently  to  remain  and  l)rave 
hardsliip  and  peril  in  ministering  to 
the  apostle.  And  is  departed  to 
Thessalouica  (1  Thess.  1:1),  whither 
he  went  to  his  home  or  on  business. 
The  expression  here  hardly  warrants 


Ch.  IV.] 


II.  TIMOTHY 


457 


11  matia.  •>  Only  » Luke  is  with  me.  Take 
pMark,  and  bring  him  witli  thee:  for 
he  is  profitable  to  me  for  the  ministry. 

12  AndqTvcihieus  have  I  seat  toEphesus. 

13  The  cloak  that  I  left  at  Troas  with 
Carpus,  when  thou  comest,  bring  with 
thee,  and  the  books,  hut  especially  the 
parchments. 


me.    Take  Mark  and  bring  him  with 
thee  ;  for  he  is  useful  to  me  for  minis- 

12  tering.  But  Tychicus  I  sent  to  Ephe- 
sus. 

13  Tlie  cloak,  which  I  left  at  Troas  with 
Carpus,  when  thou  comest  bring,  and 
the  books,  especially  the  parchments. 


M  1  :  15. 


0  Col.  4  :  14 ;  Philem.  24. 


p  See  refs.  Acts  12  :  12,  23. 


q  See  refs.  Acts  20  :  4. 


the  supposition  that  Demas  had  aban- 
doned his  Christian  faith.  He  had  lost 
his  courage  and  his  first  love. 

Cresceiis  (meaning  increasing), 
only  mentioned  here,  has  gone  to 
Galatia,  in  Asia  Minor,  us  the  name 
is  elsewhere  applied  by  Paul ;  per- 
haps sent  there  by  the  apostle.  Ac- 
cording to  a  less  credited  reading 
and  certain  traditions,  Crescens  had 
gone  to  European  Gaul  and  is  said  to 
have  founded  the  church  at  Vienna. 
He  appears  to  have  been  an  assistant 
of  Paul  and  no  censure  is  here  implied. 
Titus  unto  Dalmatia,  a  part  of  tlie 
Roman  province  of  Illyricum,  on  the 
east  coast  of  tlie  Adriatic.  Paul  had 
preached  "  around  as  far  as  Illyricum  " 
(Rom.  15  :  19).  It  appears  that  Titus, 
after  completing  his  missionaiy  work 
at  Crete  (Titus  i  :  5),  -svent,  according  to 
Paul's  direction,  to  him  at  Nicopolis, 
in  Epirus,  south  of  Illyricum.  Thence 
he  followed  the  apostle  to  Rome,  from 
which  place  he  went  to  Dalmatia, 
doubtless  under  Paul's  direction  for 
missionary  work. 

11.  Only  Luke,  "  the  beloved  phy- 
sician" of  Paul's  first  imprisonment 
(Col.  4  :  14)  and  the  writer  of  Luke's 
Gospel  and  the  Acts,  is  with  me  ; 
he  only  of  his  fellow-workers,  as  a 
close  companion  and  friend.  There 
were  other  friends  wnth  whom  he  had 
more  or  less  contact  ( \er.  21 ).  On  Luke, 
see  introduction  to  Luke's  Gospel. 
Take  Mark,  "cousin  of  Barnabas" 
(Col.  4  :  10),  whose  mother  Mary  lived 
at  Jerusalem  (Acts  12  :  12 ),  an  attendant 
of  Paul  and  Barnabas  on  their  first 
missionary  journey,  but  discarded  by 
Paul  because  he  left  them  at  Pam-  . 
phylia  (Acts  15  ■.  37-39).  He  was,  later,  a 
companion  of  Peter  at  Babylon  (1  Peter 
0  :  18)  and  tlie  writer  of  Mark's  Gospel. 
Mark  appears  to  have  regained  the 
apostle's  confidence  and  affection,  so 
much  so  that  Paul  now  requests  Timo- 
thy to  take  him  up  on  his  way  north- 


ward  and   bring    him   with   thee, 

adding  the  complimentary  remark, 
for  he  is  profitable,  useful,  to  me 
for  the  ministry,  for  viinistering, 
or,  for  service  generally.  This  service 
probably  included  both  personal  serv- 
ice to  Paul  (Acts  19  :  22)  aiul  public  serv- 
ice as  a  minister.  Mark  had  been  Avith 
the  apostle  as  a  "  fellow-worker "  in 
his  first  imprisonment  (Piiiiem.  24). 

12.  But  Tychicus,  one  of  Paul's 
companions  and  fellow-laborers  on  his 
third  missionary  journey  (Acts  20  :  4) 
and  the  bearer  of  the  Epistle  to  the 
Ephesians  and  to  tlie  Colossians,  and 
probably  to  Philemon,  and  styled  as 
"the  beloved  brother  and  faithful  min- 
ister and  fellow-servant  in  the  Lord" 
(Col.  4:7;  F.ph.  6  :  2i).  Some  time  before 
this  Paul  had  sent  him  to  Crete  to  re- 
lieve Titus  (Titus  3  :  12).  Now  he  sends 
him  a  second  time  to  Ephesus,  per- 
haps to  take  temporarily  the  place 
of  Timothy,  while  the  latter  is  absent 
with  Paul  at  Rome.  Some  suppose 
that  Tychicus  was  the  Itearer  of  this 
Epistle.  But  if  so,  Paul  would  more 
likely  have  said,  "  I  have  sent  to  you,'" 
instead  of,  I  sent  to  Ephesus. 

13.  The  cloak,  a  thick  outer  gar- 
ment, or  traveling  cloak,  used  for  pro- 
tection against  cold  or  stormy  weather. 
This  Paul  would  need  in  his  gloomy 
cell,  as  winter  was  coming  on.  Yet 
Chrysostom  suggests  that  it  was  a  sack, 
or  receptacle  for  books  ;  but  this  inter- 
pretation is  not  sufticientl}^  sustained. 
Carpus  appears  to  have  been  residing 
at  Troas,  but  nothing  concerning  him 
is  known.  Paul  probaldy  left  with 
him  at  Troas  his  cloak,  the  books, 
probably  the  papyrus  rolls,  and  es- 
pecially the  parchments,  the  writ- 
ten documents,  more  costly  and  endur- 
ing than  papyrus.  These  books  may 
have  been  portions  of  tlie  Old  Testa- 
ment, poems  of  Aratus  and  other  Gre- 
cian w'ritings,  and  perhaps  a  document 
to  prove  his  rights  as  a  Roman  citizen. 


458 


II.  TIMOTHY 


[Ch.  IV. 


14  'Alexander  tlie  coppersmith  did  me 
much  evil.    "The  Lord  reward  him  ac- 

15  cording  to  his  works.  Of  whom  be 
thou  ware  also ;  for  he  hath  greatly 
withstood  our  words. 

Assurance  of  the  LonVs  Help. 

16  At  my  first  answer  'no  man  stood 
with  me,  but  all  men  forsook  me :  "  1 
pray  Gud  that  it  may  uot  be  laid  to 


14  Alexander  the  coppersmith  showed 
me  much  evil ;  the  Lord   will  reward 

15  him  according  to  his  works.  Of  whom 
do  thou  also  beware ;  for  he  has  greatly 
withstood  our  words. 

16  At  my  first  defen.se  no  one  took  my 
part,  but  all  forsook  me.    May  it  not 


.Vets  19  :  33  ;  1  Tim.  1 


«  2  Sam.  3  :  39 ;  Ps.  28  :  4  ;  Rev.  18  :  6. 
u  Acts  7  :  60. 


t  Ps.  31  :  11-13  ;  Mark  U  :  50. 


which  he  had  hastily  left  behind  at  the 
house  of  Carpus.  The  request  made 
when  martyrdom  was  in  full  view, 
indicates  the  activity  of  Paul's  mind, 
his  love  of  study,  and  his  desire  to 
serve  the  cause  of  Christ  to  the  very 
last.  "Many  will  recall  the  .striking 
and  pathetic  parallel  to  this  request  in 
the  letter  written  by  the  martyr  Wil- 
liam Tj'ndale,  from  the  damp  cells  of 
Vilvorde,  in  the  winter  before  his 
death,  asking,  for  Jesus'  sake,  for  a 
warmer  cap  and  something  to  patch 
his  leggings  and  a  woolen  shirt,  and, 
al)ove  all,  his  Hebrew  Bible,  grammar, 
and  dictionarv"  (Farrar,  "Life  and 
Work  of  St.  Paul,"  p.  682). 

14.  Alexander  the  copper- 
smith, the  smith,  the  worker  in  bronze, 
or,  copper,  and  also  in  iron.  It  is  not 
certain  whether  this  Alexander  was  the 
})lasphemer  who  liad  been  excommuni- 
cated (1  Tim.  1  :  20),  or  the  persoii  who 
was  put  forward  by  the  Jews  before 
the  Ephesian  assembly  (Acts  la  :  33,  ;h), 
or  some  other  one  mentioned  here  for 
the  first  time  and  well  known  to  Timo- 
thy. The  name  Alexander  was  a 
common  one.  Did  me  much  evil, 
shoiocd  me  much  Hl-treatmcnt,  had  done 
him  much  pei'sonal  injury,  but  when 
and  how  we  ai'c  not  told.  Possibly 
lu'  had  come  from  Ephcsus  to  Rome 
and  had  given  testimony  against  Paul 
at  his  first  defense  (^er.  le)  and  had 
afterward  returned  to  Ephesus.  The 
Lord  reward  him,  not  a  prayer, 
liut,  according  to  the  best  text,  a  pre- 
diction. The  Lord  will  reward  hi)n 
according  to  his  works,  if  not  by 
a  special  providence,  certainly  at  the 
final  judgment  (2  (or.  5  :  10). 

15.  Of  whom  be  thou  ware 
also,  do  thou  (dso  be  on  thy  guard.  If 
he  had  opposed  and  ill-treated  Paul, 
he  would  likely  act  in  the  same  way 


toward  Timothy.  The  reason  why 
For  he  hath  greatly  withstood, 

more  exactly,  For  he  greatly  icithstood, 
our  words,  implying  violent  opposi- 
tion at  a  certain  definite  past  time.  It 
is  a  very  natural  supposition  that  this 
occurred  at  the  trial  on  the  first  charge, 
mentioned  in  the  next  verse. 

16-18.  Paul's  first  defense  be- 
fore THE  imperial  COURT. 

16.  At  my  first  answer,  publicly 
before  the  court  at  Ptome.  This  evi- 
dently refers  to  Paul's  second  imprison- 
ment at  Rome.  At  the  first  imprison- 
ment he  enjoyed  much  freedom,  and 
welcomed  whomsoever  came  to  him, 
and  Timothy  was  with  him  when  he 
wrote  the  Epistle  to  the  Philippians 
(Phil.  1  :  1).  Then  he  was  expecting  re- 
lease (1  :25, 26;  2  :  24),  now  martvrdom. 
This  first  defense  appears  to  have  been 
on  the  fir.st  charge  against  him.  This 
it  has  been  suggested  was  complicity  in 
the  burning  of  Rome,  a  crime  which 
Nero  charged  upon  the  Christians.  But 
of  this  Paul  could  obtain  acquittal,  as 
he  was  absent  from  Rome  at  the  time  of 
tlie  conflagration.  Another  chai-ge  may 
have  been  the  introducing  of  an  un- 
legalized religion,  the  penalty  of  which 
was  death.  No  man  stood  with 
me,  came  forward  with  me,  to  take  my 
part ;  no  one  came  as  liis  advocate  or 
counsel.  He  was  left  to  manage  his 
own  ca.se.  Not  only  that,  but  all 
men,  all  forsook  me,  the  same  verb 
as  in  ver.  10  (which  compare).  He 
.seems  to  have  been  left  without  any 
supporters.  No  one  had  the  courage 
to  appear  as  his  friend.  The  cruelties 
practised  upon  Christians  in  the  Nero- 
nian  persecution  doubtless  deterred 
those  in  Rome  from  appearing  publicly 
in  his  l)elialf  Luke  who  was  with 
him  now  may  have  been  al>sent  at  that 
time.     I  pray  C»od  that  it  may  not 


Ch.  IV.] 


II.  TIMOTHY 


459 


17  their  charge.  ^^  Notwithstanding  the 
Lord  stood  with  me,  yand  strength- 
ened me;  ''that  by  me  the  preaching 
might  be  fully  known,  and  that  all  the 
Gentiles  might  hear:  and  I  was  deliv- 
ered "^out  of  the  mouth  of  the  lion. 

18  '>And  the  Lord  shall  deliver  me  from 
every  evil  work,  '^  and  will  preserve  vie 


17  be  laid  to  their  charge  !  But  the  Lord 
stood  by  me,  and  strengthened  me  ; 
that  through  me  the  preaching  might 
be  fully  accomplished,  and  all  the 
Gentiles  might  hear ;  and  I  was  deliv- 

18  ered  out  of  the  mouth  of  the  lion.  The 
Lord  will  deliver  me  from  every  evil 
work,  and  will  bring  me  safe  to  his 


Matt.  10  :  19 ;  Acts  18  :  9,  10  ;  23  :  11.  y2  Cor.  12  :  9,  10.  z  Acts  9  :  15 ;  26  :  16-18  ;  Eph. 

a  Ps.  22  :  21 ;  1  Cor.  15  :  32  ;  2  Peter  2:9.  6  Ps.  121  :  7  ;  2  Cor.  1  :  10. 

c  Ver.  8  ;  1  Sam.  2:9;  John  10  :  28  ;  Jude  1. 


be  laid  to  their  charge,  rather, 
3Tay  it  not  be  laid  against  them.  A 
truly  Christian  prayer,  though  Paul 
keenly  felt  the  wrong,  both  against 
God  and  himself.  Compare  our  Lord's 
prayer  for  his  erucifiers  (Luke  2^  -.  34)  and 
Stephen's  for  his  murderers  (Acts  7  :  60). 

17.  Notwithstanding,  But  for  all  I 
that,  the  Lord,  namely,  the  Lord 
Jesus,  stood  by  me,  to  take  my  part 
through  the  Holy  Spirit  (Man.  10  :  18-20), 
and  strengthened  me,  gave  me  in- 
ward   pONVer    (1    Tim.    1:12;     Phil.    4:13). 

Thus  was  verified  the  promise  of  our 
Lord's  last  commission,  "  Lo,  I  am 
with  you  alway,  even  unto  the  end  of 
the  world"  (Matt.  28  :  20). 

The  purpose  of  the  Lord  in  standing 
by  him  and  strengthening  him.  That 
hy,  or,  through,  me  the  preaching  of 
the  gospel  entrusted  to  me  (1  Tim.  1  :  11) 
might  be  fnlly  known, /»//?/  accom- 
plished, before  kings  and  all  others 
(Acts  9:  15),  and  that  all  the  Gen- 
tiles might  hear,  that  the  repre- 
sentatives of  all  the  nations  gathered 
at  Rome  might  hear  the  go.spel  message. 
Jn  making  his  defense  he  took  pains  to 
proclaim  Cliri.st  and  his  salvation,  as 
he  had  previously  done  before  Felix 
and  before  Festus  and  Agrippa.  Thus 
it  appears  that  the  apostle  was  tried  in 
open  court,  probal)ly  in  the  forum, 
where  Tiberius  had  caused  a  tribunal 
to  be  erected  for  such  causes  as  might 
eomfe  before  the  imperial  court.  The 
supreme  character  of  the  court,  and 
the  notoriety  of  the  prisoner  in  differ- 
ent countries,  v.ould  naturally  call  to- 
gether a  multitude  of  all  nationalities 
who  were  residing  at  or  visiting  the 
great  metropolis  of  the  world.  Never 
before  had  Paul  such  an  opportunity 
of  addressing  such  an  audience.  He 
seems  to  regard  it  as  the  climax  of  all 
his  endeavors,  the  crown  and  consum- 


mation of  his  preaching  as  an  apostle 
to  the  Gentiles.  And,  as  a  result  of  the 
Lord  standing  with  me  and  helping  me, 
I  Avas  delivered  out  of  the  mouth 
of  the  lion.  On  this  first  charge  of 
his  trial  he  was  not  condemned,  and 
for  the  time  was  rescued  from  his  per- 
secutors who,  as  with  a  lion's  mouth, 
were  ready  to  put  him  to  death.  He 
was  delivered  from  imminent  and 
deadly  peril.  Very  likely  the  apostle 
borrowed  the  phrase  from  Ps.  22  :  21, 
"Save  me  from  the  lion's  mouth." 
(Comp.  Dau.  6  :  20.)  Thls  is  the  more 
usual  interpretation.  Still  some  refer 
the  expression  to  Nero,  or  the  principal 
accuser,  or  to  Satan.  Josephus  relates 
that,  of  the  death  of  Tiberius,  it  was 
said,  "The  lion  is  dead"  (Antiq. 
XVIII.,  6  :  10)  ;  and  Peter  likens  Satan 
to  "a  roaring  lion"  (i  Peter  5  :  8),  But 
Neander  and  some  others  take  this  to 
refer  literally  to  the  lions,  to  which 
Christians  were  exposed  in  the  amphi- 
theatre. It  is  possible  that  if  Paul  had 
been  convicted  on  the  first  count  of  the 
indictment,  he  might  have  been  thrown, 
like  many  others,  to  the  half-starved 
lions  and  devoured.  But  he  was  saved 
from  so  shameful  a  death. 

18.  With  confidence  the  apostle 
again  turns  to  the  future.  The  Lord 
shall  deliver  me  from  every  evil 
work,  the  same  verb  as  in  the  preced- 
ing clause,  ^^  delivered  out  of  the  lion's 
mouth,"  and  as  in  the  concluding  peti- 
tion of  the  Lord's  Prayer,  "  Deliver  us 
from  evil,"  which  may  have  suggested 
this  expression.  Evil  as  joined  to  icorks 
is  neuter,  and  refers  to  everything  hap- 
pening to  the  soul,  which  is  the  real 
man.  The  Lord  will  s?  ve  me  from  all 
harm,  whether  it  be  temptation  or  any 
attempt  to  overcome  my  faith  in  Christ. 
And,  though  I  must  suffer  a  martyr's 
death,  he  will  preserve  me,  bring 


4(i0 


II.  TIMOTHY 


[Ch.  IV. 


unto    his    heavenly    kingdom,      ^xo 
whom  be  glory  for  ever.    Amen. 
Concluding  salutations. 

19  Salute  « Prist-a  and  Aquila,  and  ^the 

20  household  of  Uuesiphorus.      s  Erastus 
abode    at    Corintli  :    but    ''Trophiuius 

21  have!  left  at  Miletum  sick.     ^  Do  thy 
diligence  to  t-oiue  before  winter. 

Eubulus  greoteth  thee,  and  Pudens, 
and  Linus,  and  Claudia,  and  all  the 
brethren. 


heavenly  kingdom  ;   to  whom  be  the 
glory,  forever  and  ever.    Amen. 

19  Salute  Prisca  and   Aquila,  and  the 
!        house  of  Onesiphorus. 

20  Erastus  abode  in  Corinth,  but  Troph- 
imus  I  left  in  Miletus  sick. 

;  21      Earnestly  endeavor  to  come  before 
I       winter.    Eubulus  salutes  thee,  and  Pu- 
j       dens,  and  Linus,  and  Claudia,  aud  all 
the  brethren. 


d  See  rtfs.  Rom.  11  :  36.        e  Acts  18  :  2 ;  Rom.  16  :  3,  Priscilla.        /  1  :  16-18. 
ft  Acts  20  :  4  ;  21  :  29.  i  Ver.  9  ;  1:4. 


g  Acts  19  :  22  ;  Rom.  16  :  23, 


me  safe  unto  his  heavenly  king- 
dom, tlie  consummated  kingdom  of 
future  glory  (ver.  i),  Paul  was  already 
in    the    kingdom    as  begun   on   earth 

(.lohn   3:5;    Luke   17  :2l).      This   aSSUrance 

of  deliverance  and   final   safety  finds  [ 
expression  in  the  doxology,  To  whom  I 
be  glory  for  ever  and  ever.    That  i 
this  is  an  ascription  to  Christ  is  evi- 
dent, since  in    Paul's  usage  the  Lord 
(with  the  article)  commonly  refers  to  ! 
Christ,  and  this  is  made  clear  by  the  | 
phrase,    his  heavenly  kingdom.    (Conip. 
Rora.  9:5:   Heb.  13:21.)     Ratified  by  the 
final  Amen,   So  let  it  be.    Compare 
this  verse  with  the  Lord's  Prayer,  "  De- 
liver us  from  evil,"  and   "thine  the 
glory  forever"  (Matt.  6  :  i3,  15). 
19-*^2.  Salutations,      personal 

ITE.MS,  AND   BP:NEDICTI0N. 

19.  Salute  Prisca  and  Aquila, 

now  at  Ephesus.  Fir.st  mentioned  with 
Paul  at  Corinth  (Acts  is  :  2) ;  afterward 
witli  him  in  Ephesus  (1  for.  16  :  19)  ;  and 
in  Rome  when  he  wrote  his  Epistle  to 
the  Pvomans  (Kom.  16  :  3,  note).  And  the 
household,  the  house,  of  One- 
siphorus.     (See  note  on  1  :  16.) 

•^O.  Erastus  abode,  remained,  at 
Corinth,  when  I  left  there.  This 
must  have  have  been  after  Paul  left 
Timothy  at  Ephesus  or  in  its  vicinity. 
In  liom.  1()  :  23  the  apostle  speaks  of 
an  lOrastus  who  was  chamberlain  or 
treasurer  of  the  city.  Erastus  of  Acts 
19  :  22  was  an  assistant  of  Paul,  who 
was  .sent  with  Timothy  on  a  mission  to 
Macedonia.  The  latter  was  more  prob- 
ably the  one  here  nametl  rather  than 
the  former.  But  Trophiinus,  an 
Ephesian,  who  accompanied  Paul  to 
Jerusalem  on  his  third  missionary 
journey,  and  proved  the  innocent  occa- 
sion of  the  assault  on  Paul  in  the  tem- 
ple   (Acts  20  :   4;    21   :   29),    haVC    I    left, 


rather,  /  left  sick,  at  Miletum,  when 
passing  on  in  my  journey.  Such  refer- 
ences as  these  in  this  verse  imply  a  re- 
cent journey  of  the  apostle,  which  must 
have  taken  place,  not  before  but  after 
the  close  of  the  history  given  in  the 
Acts.  Left  sick,  showing  that  even 
Paul  had  not  the  power  to  heal  at  all 
times.  The  miraculous  gift  of  healing 
(1  Cor.  12  :  9)  appears  to  have  been  man- 
ifestations of  divine  power,  under  the 
direction  of  the  Spirit,  for  the  purpose 
of  attesting  the  truths  of  the  gospel  and 
the  mission  of  those  who  proclaimed  it. 

(See  ou  ".Miracles,"  Matt.  8,  introductory  remarks.) 

Ilad  it  been  possible  the  apostle  would 
not  have  left  behind  this  valuable  as- 
sistant. Thus  the  absence  of  Erastus 
and  Trophimus  from  the  apostle  was 
not  due  to  unfaithfulness. 

21.  Do  thy  diligence,  earnestly 
endeavor  (ver.  9),  to  come  before 
winter.  Traveling  became  dangerous 
and  navigation  closed  generally  by  the 

first  of  November  (Acts  27  :  9,  note).    'Tliis 

letter  must  have  been  written  .several 
months  earlier,  perhaps  in  April.  Tra- 
dition fi.\es  the  martyrdom  of  Paul  on 
June  29,  A.  D.  ()7.  It  is  very  probal>le 
that  this  wish  of  the  apostle  was  not 
gratified.  Kubulus,  Pudens,  lii- 
nus,  Claudia,  doubtless  leading 
Ciiristians  at  Rome,  who  were  person- 
ally acquainted  with  Timothy.  ()f 
Eubulus  nothing  is  known.  A  suppo- 
sition, resting  on  uncertain  data,  identi- 
fies Pudens  and  Claudia  with  a  Roman 
noble  and  British  princess,  who  wen' 
converted  at  Home,  were  married,  and 
tlied  in  the  British  Isles.  Put  this  must 
be  regarded  as  a  mere  guess,  and  JJnus  is 
placed  bt'tween  the  two.  Linus  nuiy  have 
been  the  oiu'  named  by  Irenivus  and 
Eusebius  as  bishop  or  pastor  at  Rome  for 
twelve  years  from  about  A.  D.  68-80. 


Ch.  IV.] 


II.  TIMOTHY 


461 


22     k  The  Lord  Jesus  Christ  be  with  thy 
spirit.    Grace  be  with  you.    Ameu. 

The  second  Epistle  uuto  Timotheus, 
ordained  the  first  bishop  of  the  church 
of  the  Ephesians,  was  written  from 
Konie,  when  Paul  was  brought  before 
Nero  the  second  time. 


22     The  Lord  be  with  thy  spirit.    Grace 
be  with  you. 


k  Gal.  6  :  18;  Philem.  25. 


22.  The  last  recorded  words  of  Paul. 
The  Lord  Jesus  Christ.  Accord- 
ing to  the  best  text,  The  Lord,  meaning 
Christ,  be  with  thy  spirit,  be  pres- 
ent in  thy  soul,  a  prayer  for  Timothy 
personally,  for  the  abiding  presence  of 
the  Lord  with  Timothy's  spirit. 
Grace  be  with  you,  including  the 
brethren  with  Timothy,  perhaps  the 
church  at  Ephesus,  invoking  the  favor 
of  God  and  his  salvation  upon  them. 
Amen,  should  be  omitted. 

The  subscription  is  of  no  authority 
and  is  an  addition  of  a  later  date.  That 
Timothy  was  "  ordained  the  first  bishop 
of  the  church  of  the  Ephesians"  is  op- 
posed to  the  fact  that  he  appears  in 
this,  as  well  as  the  first  Epistle,  as  an 
evangelist  and  Paul's  assistant. 

Practical  Remarks. 

1.  A  strong  motive  to  fidelity  in  Chris- 
tian service  is  the  fact  that  we  must  give 
an  account  at  tlie  judgment  seat  of  Christ 
(ver.  1 ;  Matt.  25  :  31-46 ;  2  Cor.  5  :  10). 

2.  We  must  not  be  satisfied  with  mere 
stated  times  of  service  and  ordinary 
means  of  grace.  Extraordinary  times  and 
efforts  are  often  necessary.  Like  Paul  we 
may  be  beside  ourselves  (ver.  2 ;  2  Cor.  5  : 
13, 14). 

3.  It  is  a  bad  sign  when  churches  care 
more  for  show  and  sensation  than  for 
sound  doctrine,  and  when  frequent 
changes  of  preachers  and  pastors  are  de- 
sired (ver.  3  ;  Isa.  30  :  10). 

5.  Churches  should  choose  such  men 
for  pastors  as  will  shepherd  the  flock, 
faithfiTlly  declaring  the  truth,  and  expos- 
ing sin  wherever  found  (ver.  4,  5 ;  Jer.  23  : 
1,  2;  Acts  20:26,27). 

5.  It  is  not  needful  literally  to  die  a 
martyr's  death  to  be  a  martyr,  and  to  en- 


joy the  martyr's  reward.  We  may  be 
"already  being  offered"  (ver.  6;  2  Cor. 
4  :  10,  11). 

6.  The  end  of  the  faithful  minister,  and 
indeed  of  every  true  Christian,  is  victory. 
Behind  him  are  conflicts,  natural  and 
moral  evils ;  before  him,  rest  from  the 
conflict,  holiness,  glory,  and  the  crown 
(ver.  6-8;  Rev.  7: 11-17). 

7.  Love  for  the  Lord's  appearing,  the 
test  of  true  discipleship  (ver.  8;  Rev.  22  : 
20). 

8.  Love  for  this  present  Avorld  is  a  great 
danger  of  this  present  age  (ver.  10 ;  James 
4  :  4  ;  1  John  2  :  14-17). 

9.  Death  cements  friendships  and  ob- 
literates misjudgments  and  differences 
(ver.  11). 

10.  Books  are  valuable  and  the  Bible 
necessary  for  the  work  of  the  ministry 
(ver.  13;  1  Tim.  4  :  13). 

11.  They  who  maltreat  the  Lord's  serv- 
ants will  receive  a  like  recompense  from 
the  Lord  (ver.  14,  15 ;  Matt.  25  :  45). 

12.  It  is  a  common  experience  among 
men  to  be  forsaken  in  times  of  trial  and 
danger.  It  should  not  be  so  among 
Christians  (ver.  16 ;  Job  19  :  13-17 ;  Ps.  38  : 
2,  11). 

13.  Though  the  Christian  is  forsaken  by 
all,  he  is  not  alone,  for  Christ  is  present 
with  him  (ver.  17;  Matt.  28  :  20;  Isa. 
43:2). 

14.  The  Lord  will  not  suffer  his  own 
faithful  ones  to  be  lost  (ver.  18  ;  John  17  : 
15,  24). 

15.  If  there  is  ever  a  time  to  ascribe 
glory  to  Chri.st  it  is  the  dying  hour  (ver. 
18;  ICor.  15:55-57). 

16.  The  last  recorded  words  of  Paul,  a 
personal  and  general  benediction  (ver. 
22;  Rev.  22:  21). 


p 


EPISTLE  OF  PAUL  TO  TITUS 


Apostolic  address  and  salutation. 

1  a  PAUL,  a  servant  of  God,  and  an 
apostle  of  Jesus  Christ,  according  to 
the  faith  of  God's  elect,  and  ^the  ac- 
knowledging of    the  truth  «  which  is 

2  after  godliness ;  <i  in  hope  of  eternal  life 
which  God,  ethat  cannot  lie,  promised 

3  f  before  the  world  began  ;  but  hath  in 


1  PAUL,  a  servant  of  God,  and  an 
apostle  of  Jesus  Christ,  according  to 
the  faith  of  Gods  elect,  and  the 
knowledge  of  the  truth  which  is  ac- 

2  cording  to  godliness;  upon  hope  of 
eternal  life,  which  God,  who  can  not 

3  lie,  promised  before  eternal  ages,  but 


a  Rom.  1  :  1. 


6  2  Tim.  2  :  25. 
e  See  refs.  Xum.  23  : 


16;  6:  3. 
/2  Tim.  1  :  ! 


d  3  :  7  ;  2  Tim.  1  :  1. 


Title.  In  this  as  in  all  the  Epistles, 
the  oldest  form  is  the  briefest,  To  Titus. 

CHAPTER  I 

The  apostle  opens  with  a  full  saluta- 
tion (Ter.  1-4),  and  instructs  Titus  as  to 
the  appointment  and  qualification  of 
elders  (ver.  5-9),  which  is  especially  im- 
portant in  view  of  the  character  to  the 
Cretans  (ver.  lo-ie). 

1-4,  Salutation,  including  in- 
troductory ADDRESS.  Similar  to  that 
to  the  Romans,  and  next  to  it  the  long- 
est of  any  salutation  to  Paul's  Epistles. 

1.    Paul   a   servant,   a  slave,   or, 

hand-servant,  of  God.      (See  note  on  Rom. 

1:1.)  In  the  salutation  to  Romans  and 
Philippians  Paul  entitles  himself  a 
"servant,"  butof"  Jesus  Christ."  This 
has  been  pointed  to  as  an  evidence  of 
the  genuineness  of  this  Epistle,  since  a 
forger  would  not  have  made  so  notice- 
able a  deviation.  Paul  makes  the  one 
God  prominent  in  these  verses,  "God's 
servant,"  "God's  elect,"  "God  who 
cannot  lie,"  "  God  our  Saviour."  And 
an  apostle  of  Jesus  Christ.  Paul 
writes  with  apostolic  authority,  since 
his  letter  is  not  to  Titus  as  a  private 
individual,  but  as  an  evangelist  and 
missionary  entrusted  with  important 
public  duties.  It  was  not  intended  for 
him  alone,  but  for  the  Christians  and 
churches  in  Crete,  where  he  was  minis- 
tering. He  could  point  to  it  as  his  au- 
thority from  Christ's  apostle.  Paul's 
apostleship  was  according  to    (not 


for,  a  less  common  meaning  of  the 
word),  the  faith  of  God's    elect. 

(Comp.  Tim.  1:1.)  It  was  in  conforuiity 
with  and  in  keeping  with  the  belief 
and  trust  of  God's  elect,  of  the  chosen 
of  God.  This  faith  goes  out  to  and 
rests  upon  Christ  and  the  truth  (2  Thess. 
2  :  13;  comp.  Eph.  1:4).  Closely  Connected 
with  "the  faith"  is  the  acknowl- 
edging of  the  tvwth,  the  full,  defi- 
nite knowledge,  in  opposition  to  the 
vague,  theoretical,  speculative  knowl- 
edge of  philosophers  and  Gnostic  teach- 
ers.      (Comp.    1   Tim.   6  :  20,  note.)      Which 

knowledge  is  after,  according,  to 
godliness,  to  practical  piety.  It  is 
not  speculative  and  theoretical  knowl- 
edge, but  it  pertains  to  and  is  in  keep- 
ing with  a  life  of  piety.  Paul's  apos- 
tleship was  in  harmony  with  the  objects 
of  faith  and  with  the  full  and  clear 
knowledge  of  the  truths  of  the  gospel. 
It  was  really  backed  by  Christ  and  his 
truth. 

2.  This  faith  and  knowledge  is  in 
hope  of  eternal  life,  rests  upon  hope 
of  eternal  life.  Impliedly,  Paul  the 
apostle  of  Jesus  Christ  was  resting  in 
faith  and  knowledge  on  this  hope. 
Which  (eternal  life)  God,  that 
cannot  lie,  wdio  must,  from  the  per- 
fections of  his  own  nature,  speak  the 
truth,  promised  before  the  Avorld 
began,  before  eternal  ages,  the  periods 
or  cycles  through  wiiich  the  world  has 
passed,  or  in  eternity  before  time  began. 
(Comp.  2  Tim.  1  :  9,  note.)  The  promise  is 
that  which  the  Father  made  to  the 
463 


464 


TITUS 


[Ch.  I. 


due  times  manifested  his  word  through  , 
preaching,  g  which  is  committed  unto  ! 
me  ''according  to  the  commandment  i 

4  of  God  our  Saviour;    to  'Titus,   viiiic  \ 
own    son    after   ''  the    common   faith : 

>  Grace,   mercy,  and  peace,  from  God 
the  Father  and  the  Lord  Jesus  Christ 
our  Saviour. 
Qualifications  and  duties  of  elders. 

5  For  this  cause  left  I  thee  in  Crete, 


in  its  own  times  manifested  his  word 
in  the  preaching,  witli  which  I  was  in- 
trusted according  to  the  command- 
4  mcnt  of  our  Savior  God;  to  Titus,  a 
true  child  according  to  the  common 
faith:  Grace  and  peace,  from  God  the 
Father  and  Christ  Jesus  our  Savior. 


5     For  this  cause  I  left  thee  in  Crete, 


g  1  Tim.  1  :  11 ;  2:7. 


ft  1  Tim.  1  :  1. 
k  2  Peter  1  :  1. 


i  2  Cor.  2:13;  8  :  23  ;  Gal.  2  :  3 ;  1  Tim.  1  :  2. 
JEph.  1  :  2;  1  Tim.  1  :  2. 


Son,  the  future  Redeemer,  in  eternity; 
and  repeated  and  enunciated  through 
prophets  in  time  (Rom.  it> :  25 ;  1  cor.  2:7). 
^lany  tind  a  difficulty  in  the  above  in- 
terpretation, and  explain  the  passage 
to  mean  purposed  before  the  ages  of 
time  began,  but  actually  promised  after 
the  creation  of  man  (ocn.  3  :  15,  tic).  An 
appeal  is  made  to  2  Tim.  1  :  9,  and  it  is 
said  that  (jlod's  purpose,  promise,  and 
tlie  fulfillment  are  one  and  together  in 
tlie  divine  mind.  But  this  view  is  at 
best  a  supposition  and  is  not  the  nat- 
ural meaning  of  the  passage.  If  God 
purposed  in  eternity,  could  lie  not  have 
promised  the  Son  in  eternity?  Are  not 
the  purpose  and  the  promise  naturally 
coeval ? 

3.  But  hath  in  due  times  mani- 
fested his  word,  rather,  hut  mani- 
fested ill  /lis  own,  or,  its  oicn  fitting 
and  appointed  times  his  word,  the  gos- 
pel message,  containing  the  promise 
and  embodying  Christ,  through,  or, 
in.  preaching.  Compare  Gal.  4  :  4, 
"But  when  the  fullness  of  the  time 
came  God  sent  forth  liis  Son."  There 
is  an  implied  contrast  with  the  period 
when  this  word  was  hidden,  unrevealed 
(F-t.h.  3:5;  Rom.  16  :  25).  Preaching  car- 
ries along  with  it  a  proclamation  by  a 
herald,  Svhich  preaching  is  com- 
mitted unto  me,  irith  rrhicli  I  ioas 
entrusted  at  the  time  of  my  conversion 
and    call    to  the    ministry   and   to  be 

an  apostle  (.\.ts26  :  I6-I8:  comp.   1   Tim.   1   :   II. 

not..).  According  to  the  command-  1 
ment    of   God    our    Saviour,    or,  ! 

nmre  exactly,  our  Saviour  God.  Paul  ! 
liad  been  divincl.y  commissioned,  and 
lie  pniclaimed  the  gospel  with  author- 
ity, as  one  responsible  and  a('conntai)le 
to  (lod.  The  designation  Sariour  God 
emphatically  presents  the  Fatiier  as 
the  originator  of  salvation  through  the  ; 

Son.      (See  1  Tim.  1:1,  iiote.j  I 


4.  To  Titus,  a  Gentile,  perhaps  a- 
Cretan.  Concerning  him,  see  Introduc- 
tion. The  passages  referring  to  Titus 
are  Gal.  2  :  1-3  ;  2  Cor.  2  :  13 ;  7  :  6,  13, 
14 ;  8:6,  16,  23  ;  12  :  18  ;  2  Tim.  4  :  10. 
Mine  OAvn  son,  better,  a  true,  genu- 
ine child,  a  tender,  afiectionate  address. 
(See  1  Tim.  1:2.)  After,  according  to, 
the  common  faith,  or,  a  common 
faith,  showing  that  Titus  was  a  genu- 
ine child  only  as  he  was  a  sharer  in 
the  faith  which  was  common  to  believ- 
ers generally  and  to  Paul  himself  mu- 
tually. 

Grace,  mercy,  and  peace.  The 
best  text  omits  mercy.  It  occurs  in  the 
salutations  of  both  First  and  Second 
Timothy.  It  doubtless  indicates  his 
closer  sympathy  with  Timothy,  whose 
experience  was  more  closely  associated 

Mith      his     own.       (See   1    Tim.    1    :    2,    note.) 

Notice  also  that  the  salutations  to 
Timothy  have  "  Christ  Jesus  our 
Lord,"  but  here  we  have  Jesus 
Christ  our  Saviour.  To  Timothy, 
Paul  emphasizes  the  headship  of 
Christ.  Lord  over  all,  Jews  and  Gen- 
tiles. To  Titus  he  makes  prominent 
the  Saviourhood  of  Christ,  the  Saviour 
of  Gentile  as  well  as  Jew.     (See  i  Tim. 

1  :  1,  note.) 

5-9.  As  TO  THE  APPOINTMENT 
AND   QUALIFICATION   OF   ELDERS. 

5.  The  reason  why  Paul  left  Titus 
behind  in  Crete  was  to  complete  the 
organization  of  churches  and  appoint 
elders  or  pastors.  For  this  cause 
left  I  thee  in  Crete.  Left  thee  be- 
hind, implying  that  it  was  temporarily, 
not  permanentl.v.  This  accords  with 
Paul's  request  that  Titus  should  come 
to  him  at  Nicopolis  before  winter 
(s  :  12).  Paul  for  some  reason  had  been 
compelled  to  leave  Crete,  and  so  he 
left  Titus,  his  assistant,  to  complete 
the   missionary  work   which   he   had 


Ch.  I.] 


TITUS 


465 


that  thou  shouldest  ™  set  in  order  the 
things  that  are  wanting,  and  "ordain 
eiders  in  every  city,  as  I  had  appointed 

6  thee :  « if  any  he  blameless,  the  hus- 
band of  one  wife,  having  faithful  chil- 
dren, not  accused  of  riot,  or  unruly. 

7  For  a  bishop  must   be  blameless,  as 


that  thou  shouldest  set  in  order  the 
things  that  are  lacking,  and  appoint 
elders  in  each  city,  as  I  directed  thee  ; 

6  if  any  one  is  without  reproach,  the 
husband  of  one  wife,  having  believing 
children  who  are  not  accused  of  riot- 

7  iug  or  unruly.    For  the  bishop  must  be 


m  1  Cor.  11  :  U. 


0  1  Tim.  3  :  2-12. 


begun.  Crete,  now  called  Candia,  Is 
a  large,  mountainous,  populous,  and 
fruitful  island,  bounding  the  Greek 
archipelago  on  the  south.  It  is  one 
hundred  and  forty  miles  long  and  com- 
paratively narrow.  See  Introduction. 
That  thou,  in  order  that  thou, 
shouldest,  further,  set  in  order 
the  things  that  are  wanting, 
Avith  special  reference  to  church  or- 
ganizations and  the  appointment  of 
elders.  Literally,  the  things  remain- 
ing to  be  set  in  order.  Hence,  to  cor- 
rect what  was  defective,  to  supply  what 
was  wanting,  to  complete  what  was 
lacking.  The  gospel  had  probably 
been  introduced  into  Crete  by  certain 
Cretans  who  were  present  at  the  advent 
of  the  Spirit  on  Pentecost  (Acts  2  :  ii). 
Paul  had  stopped  at  Crete  on  his 
voyage  to  Rome  (Acts  27  :  8,  9).  But 
Christianity  appears  to  have  been  de- 
fective there,  doubtless  in  Christian 
knowledge,  church  organization,  and 
Christian  living.  They  needed  instruc- 
tion, training,  and  regular  orderly 
church  organizations,  with  godly  pas- 
tors and  leaders.  This  work  Paul  had 
begun,  but  could  not  finish,  because  of 
shortness  of  time.  Titus  was  left  be- 
hind to  carry  on  the  work  to  comple- 
tion. His  work  was  that  of  a  mission- 
ary and  an  evangelist. 

And  ordain  elders.  Notice  that 
elders  are  spoken  of  under  the  term 
"bi"hop,"  or  overseer,  in  ver.  7,  show- 
ing chat  elder  and  bishop  designate  the 
same  oflice.  The  word  ordain  means 
simply  appoint.  How  the  elders  were 
selected  or  how  set  apart  is  not  stated. 
The  seven  who  were  appointed  as  alms- 
distributors,  or  deacons,  were  chosen  by 
the  church  and  set  apart  by  prayer  and 
laying  on  of  hands  (Acts  6  :  3,  e).  The 
word  rendered  ordained  in  Acts  14  :  23 
(see  note)  means  to  choose,  ox,  appoint, 
by  vote,  implying  their  selection  by  vote 
in  the  churches.  ( Comp.  2  cor.  8  :  19. )  That 
there  was  a  setting  apart  of  the  minis- 


try by  laying  on  of  hands  appears 
from  1  Tim.  4  :  14  and  2  Tim.  1  :  6. 

(See    notes    ou    both    passages.)         In     every 

city,  from  city  to  c%,  Avherever  there 
were  churches.  As  I  had  appointed 
thee,  as  I  directed  thee,  orally,  before 
I  left  Crete.  Notice  tliat  these  things 
concerning  churches  and  the  ministry 
were  ordered  by  an  inspired  apostle 
and  carried  out  i3y  apostolic  authority. 
Thus  the  organization  of  cliurches  was 
under  divine  direction. 

6.  Necessary  requirements  in  an 
elder.  Compare  1  Tim.  3  :  2-7,  where 
the  qualifications  are  substantially  the 
same  as  those  mentioned  in  this  and 
in  the  following  verses.  If  any  one 
is  appointed  an  elder,  he  must  be 
blameless  in  life,  better,  tvithout  re- 
proach (1  Tim.  3  :  10),  a  most  essciitial 
qualification,  put  first  here  and  in  1 
Tim.  3  :  2,  though  there  expressed  by  a 
synonymous  Greek  word,  blameless  in 
character.  The  husband  of  one 
wife,  with  reference  to  unscriptural 
divorces  and  the  like  in  an  age 
when  concubinage  and  license  were 
widespread.  It  is  not  a  prohibition  of 
a  second  marriage.  Coming  immedi- 
ately after  "blameless"  is  suggestive 
of  purity  in  the  marriage  relation,  (seo 
1  Tim.  3  :  2,  note.)  Having  faithful, 
believing,  children,  not  accused  of 
riot,  or  unruly,  well-beliaved,  not 
given  to  dissipation  nor  to  acting  dis- 
orderly. One  of  the  best  proofs  of  his 
fitness  would  be  that  his  children  were 
not  still  heathen,  that  he  had  led  them 
to  Christ  and  had  trained  tliem  in  the 
doctrines  and  practices  of  religion. 

7.  For  a  bishop,  the  overseer,  or 
pastor,  one  who  superintends  (i  Tim. 
3  :  2,  note).  Plainly  the  same  as  elder 
in  ver.  5.  Must  be  blameless,  giv- 
ing no  occasion  in  his  life  for  reproach 
(the  same  word  as  in  the  preceding 
verse),  as  the  steward  of  God. 
The  pastor,  though  chosen  by  the 
church  and  servant  of  the  church,  is 


2E 


'i^e 


TITUS 


[Ch.  I. 


Pthe  steward  of  God;  not  selfwilled, 
<i  not  soon  angry,  »•  not  given  to  wine, 
no  striker,  "not"  given  to  tiltliy  lucre; 

8  'but  a  lover  of  ho.spitality,  a  lover  of 
good  men,  sober,  just,  holy,  temperate  ; 

9  "holding  fast  the  faithful  word  as  he 
hath  been  taught,  that  he  may  be  able 
»  by  sound  doctrine  both  to  exhort  and 
to  convince  the  gaiusayers. 

7'he  character  of  the  false  teachers. 
10      For  y  there  are  many  unruly  and  vain 
talkers  aud  » deceivers,  "specially  they 


without  reproach,  as  God's  steward  ; 
not  self-willed,  not  soon  angry,  not 
given  to  wine,  not  a  striker,  not  greedv 

8  of  base  gain  ,  but  hospitable,  a  lover 
of  the  good,  discreet,  righteous,  holv, 

9  self-controlled  ;  holding  fast  the  faith- 
ful word  which  is  according  to  the 
teaching,  that  he  may  be  able  both  to 
exhort  in  the  healthful  teaching  and 

10  to  convict  the  gainsay ers.  For  there 
are  many  unruly  men,  vain  talkers 
and  deceivers,  especially  they  of  the 


p  1  Cor.  4:1,2.  q  Prov.  15  :  18 ;  16  :  32.  r  Lev.  10  :  9  ;  Eph.  5  :  18.  si  Peter  5:1,2. 

t  1  Tim.  3:2.  u  2  Thess.  2  :  15 :  2  Tim.  1  :  13.  x  See  refs.  1  Tim.  1  :  10. 

y  1  Tim.  1:6;  James  1  :  26.  z  Rom.  16  :  18.  o  Acts  15  :  1. 


also  superintendent  of  the  church  aud 
servant  of  God,  appointed  by  him  and 
accountable  to  him.  He  held  a  two- 
fold relation,  the  tirst  and  higher  of 
which  is  to  God,  Compare  1  Tim. 
3  :  15,  where  Timothy  is  told  "how  he 
ought  to  conduct  himself  in  the  house 
of  God." 

Not  self-willed,  not  bent  on  pleas- 
ing himself;  not  soon  angry,  not 
given  to  an  irritable  temper ;  not 
given  to  wine,  not  keeping  com- 
pany, as  it  were,  with  wine  (comp.  i  Tim. 
3  :  3,  uote) ;  no  Striker,  not  pugna- 
cious; not  given  to  filthy  lucre,  to 

base  gain.       (See  l  Tim.  3:8.) 

8.  Having  stated  the  negative  side, 
as  to  what  the  overseer  should  not  be, 
the  apostle  gives  the  positive,  what  he 
should  be.  But  a  lover  of  hospi- 
tality, of  the  stmngrr,  given  to  hospi- 
tality; lover  of  good  men,  rather, 
/over  of  the  good,  whether  found  in  per- 
sons or  things ;  sober  minded,  dis- 
creet, just,  or,  righteous,  in  his  dealings 
witli  all ;  holy,  devoted  to  God.  With 
these  three  characteristics,  "sober- 
minded,  righteous,  and  holy,"  compare 
2  :  12,  "  tiiat  we  should  live  soberly, 
righteously,  and  godly  "  ;  temperate, 
exercising  self-restraint  over  his  whole 
self,  l)eing  thus  a  master  of  himself. 
These  traits  of  conduct,  character,  and 
life  are  of  the  first  importance  to  the 
(^hristian  minister,  without  which  lie 
is  not  fitted  to  his  calling. 

9.  An  essential  to  a  Christian  teacher. 
It  is  sul)stantially  tlie  .same  as  that  en- 
joined upon  Timothy  in  his  own  work 
(1  Tim.  1  : 3.  10,  11)  aiul  prcsupposcs  an 
"aptness  to  teach"  (i  Tim.  3:2).  Hold- 
ing   fast,  finn/y   to,   the    faithful 


word,  that  which  is  trustworthy  and 
to  be  relied  upon,  as  he  hath  been 

taught,  rather,  which  is  according  to 
the  teaching,  the  Christian  doctrine  as 
orally  taught  by  the  apostles.  Some 
of  these  were  already  in  writing,  as 
Paul's  earlier  Epistles  and  perhaps 
some  of  the  Gospels.  The  "faithful 
sayings"  would  also  be  included,  {^'-e 
1  Tim.  1  :  15,  note.)  Hc  is  to  hold  firmly 
to  apostolic  doctrine  in  order  that  he 
may  be  able,  poicerful,  by  sound 
doctrine  both  to  exhort  heliever.-^ 
in  healthful  teaching  (see  i  Tim.  i  :  lo), 
and  to  convince,  refute,  the  gaiu- 
sayers, those  who  oppose  the  doc- 
trine of  apostolic  teaching.  The  duty 
of  the  pastor  is  two-fold,  toward  lie- 
lievers  and  toward  opposers.  The 
word  e.rhort  means  encourage  in  the 
broad  sense  of  exhortation  and  com- 
fort. On  the  tAvo  words  rendered  teach  - 
ing  see  2  Tim.  4  :  3,  note. 

10-16.  The  necessity  of  such 
qualifications  shown  fkom  the 
character  of  the  false  teach- 
ers and  from  the  cretans  them- 
SELVES. 

10.  For,  to  show  the  need  of  the 
above  qualifications  in  elders  or  pas- 
tors, there  are  many  unruly  men, 
who  are  disorderly  and  not  ready  to 
submit  to  the  autiiority  of  the  church 
and  the  pastor;  and  vain  talkers, 
given  to  talk  and  empty  reasoning; 
and  deceivers  of  the  mind,  leading 
j  others  inwardly  astray.  These  persons 
were  within  tlie  church,  and  were  given 
to  speculations  and  to  visionary  thco- 

I  rieS.       (Comp.    3  :  9  :    l    Tim.  1  :  4,  6  :    2  Tim.  3  : 

j  13  )   Specially  they  of  the  circuni- 

I  cision,  Judaizing  Christians.    There 


Ch.  I.] 


TITUS 


467 


11  of  the  circumcision :  ^  whose  mouths 
must  be  stopped,  "^who  subvert  whole 
houses,  teaching  things  which  they 
ought   not,    for    filthj-    lucre's    sake". 

12  d  One  of  themselves,  even  a  prophet  of 
their  own,  said,  The  C'retians  are  alway 

13  liars,  evil  beasts,  slow  bellies.  This 
witness  is  true.  « Wherefore  rebuke 
them  sharply,  that  they  may  be  ^souud 

14  in  the  faith ;  snot  giving  heed  to  Jew- 


11  circumcision ;  whose  mouths  must  be 
stopped,  who  overturn  whole  houses, 
teaching  things  which  they  ought  not, 

12  for  the  sake  of  base  gain.  One  of 
themselves,  a  prophet  of  their  own, 
said,   Cretans  are    always    liars,  evil 

13  beasts,  idle  gluttons.  This  testimony 
is  true.  For  which  cause  reprove  thera 
sharply,  that  they  may  be  sound   iu 

14  the  faith ;  not  giving  heed  to  Jewish 


6  Ps.  63:11.        e  2  Tim.  3:6.         d  Acts  17  :  28. 


Lev.  19  :  17  ;  2  Tim.  4:2.        /  2  :  2.        ^1  Tim.  4  :  7. 


were  Cretan  Jews  at  the  Pentecost  of 
the  Acts  (2  :  u)  who  may  have  intro- 
duced Christianity  into  the  ishind. 
Many  Jews  were  living  iu  Crete  at  this 
time,  and  doubtless  numbers  of  them 
were  professed  believers,  connected  with 
churches  or  with  partially  organized 
Christian  assemblies.  It  is  implied 
however  that  these  troubles  were  not 
all  from  among  the  Jews. 

11.  Whose  mouths  must  be 
stopped,  wJio  must  be  reduced  to 
silence  by  refutation  and  conviction 
(ver.  9).  So  Jcsus  put  to  sileuce  the 
Pharisees  and  Saddueees  (Man.  22  :  46), 
and  Paul  confounded  the  Jews  at  Da- 
mascus (Acts  9  :  22).  Who  subvert 
whole  houses,  or,  since  they  over- 
turn whole  households,  giving  a  reason 
why  their  mouths  must  be  stopped. 
This  they  do  by  teaching  things 
which  they  ought  not,  things  that 
it  was  not  proper  to  teach.  The  motive 
that  induced  them  to  do  this,  For 
filthy  lucre's  sake, /or  the  sake  of 
base  gain  (ver.  7).  The  money  and 
profit  made  by  it.  To  do  this  was  base, 
dishonorable,  and  disgraceful.  How 
they  did  this  we  are  not  informed. 
Perhaps  by  teaching  the  perpetual 
obligations  to  the  Mosaic  law,  thus 
gaining  Jewish  support  (Gai.  6  :  12). 
Perhaps  also  while  insisting  on  cere- 
monial observances  they  sought  to  sub- 
serve certain  sensual  indulgences. 
They  would  in  some  such  Avay  make 
godliness  a  means  of  gain  (1  Tim.  6:5). 
This  accorded  with  the  reputed  charac- 
ter of  the  Cretans.  This  is  confirmed  bj^ 
a  passage  from  Polybius  concerning  the 
Cretans  ("Hist.,"'  YI.,  46  :  3),  quoted 
by  Ellicott  as  follows:  "Generally 
their  character  as  to  unfair  gains  and 
covetousness  is  of  this  kind — they  are 
the  only  nation  in  the  world  among 
whom  no  sort  of  gain  is  thought  unfair." 

12.  In  confirmation  of  the  implied 
base  character  of  the  Cretans,  and  their 


liability  to  be  led  by  false  teachers,  the 
apostle  quotes  the  testimony  of  One 
of  themselves,  a  prophetof  their 
o\yn.  The  reference  appears  to  be  to 
Epimenides,  a  Cretan  poet  and  sage, 
who  was  a  contemporary  with  Solon, 
and  lived  about  B.  c.  600.  He  was  re- 
garded as  a  prophet  and  an  inspired 
man  by  the  Cretans,  and  by  Plato, 
Cicero,  and  others.  The  quotation  is  a 
complete  hexameter  verse,  and  is  said 
by  Jerome  to  be  from  a  work  entitled, 
"Concerning  Responses  of  Oracles." 
Paul  quotes  elsewhere  from  two  other 

heathen     poets    (Acts   17  :  28  ;    1  Cor.  15  :  32), 

showing  some  acquaintance  with 
heathen  literature. 

The  Cretians, better,  Cretans,  are 
alAvay  liars.  The  very  word  "to 
play  the  Cretan "  meant  to  play  the 
cheat  and  liar.  Evil  beasts,  rude 
brutal,  lawless.  Slow  bellies,  idle 
gluttons.  They  Avere  lazy  and  sensual. 
The  character  here  given  of  the  Cre- 
tans generally  is  confirmed  by  Livy, 
Polybius,  and  others. 

13.  This  witness,  or,  testimony, 
is  true.  In  this  description  of  the 
Cretans,  hundreds  of  years  before,  Epi- 
menides showed  him.self  at  least  a  true 
prophet  concerning  the  Cretans  of  that 
day.  Doubtless  there  were  many  ex- 
ceptions; but  the  poet  had  given  their 
general  and  prevailing  characteristics, 
as  Paul  from  observation  and  experi- 
ence among  the  m  could  testify. 
Wherefore,  this  being  the  character 
of  the  people,  rebuke  them  sharply  , 
reprove  them,  or,  confute  them,  not  the 
deceivers  so  much  as  the  deceived,  with 
convincing  words,  in  an  earnest,  au- 
thoritative manner.  The  object  and 
end  in  view  being,  that  they  may  be 
sound,  healthy,  in  the  faith,  in  their 
trust  and  belief  in  Christ  and  the  gos- 
pel.      (Comp.  1  Tim.  6:3.) 

14,  The  positive  end  in  view  has 
been  stated ;  now  for  the  negative.   Not 


468 


TITUS 


[Ch.  1. 


ish  fables,  and  »>  commandments  of 
men,  1  that  turn  from  tlie  truth. 

1')  •'Unto  the  pure  all  thiiif(s  air  pure: 
but  'unto  tliem  that  are  detiled  and 
unbelieving  in  nothing  pure  :  but  even 
their  mind  and  conscience  is  defiled. 

16  They  profess  that  they  Icnow  God  ;  but 
'"in  works  they  deny  '/ilm,  being  abom- 
inable, and  disobedient,  "and  unto 
every  good  work  reprobate. 


fables,  and  commandments  of    men, 
who  turn  away  from  the  trutli. 

15  To  the  pure  all  things  are  pure  ;  but 
to  the  defiled  and  nnl)elieving  nothing 
is  pure  ;  but  both  their  minil  and  their 

16  conscience  are  defiled.  They  profess 
that  they  know  God ;  but  "by  their 
works  tiiey  deny  him,  being  abomi- 
nable, and  disobedient,  and  for  every 
good  work  reprobate. 


h  Matt.  15  :  3-9.  i  Gal.  4:9.        k  Luke  11  :  39-41  ;  Roiu.  14  :  14,  20  ;  1  Cor.  10  :  23,  25  ;  1  Tim.  4  :  3,  4. 

I  Rom.  14  :  21,  23  ;  1  Cor.  11  :  27-29.  m  2  Tim.  3  :  5-8.  n  Rom.  1  :  28. 


giving    heed    to    Jewish   fables, 

rabbinical  legends  and  Jewish  and 
gnostic  speculations.  These  stand  op- 
posed to  the  truth.    (See  uoteou  1  Tim.  1:4.) 

And  commandments  of  men,  such 

ceremonial  and  ascetical  observances 
as  abstaining  from  meats  and  drinks, 
and  following  the  traditions  of  men  to 
the  abandonment  of  the  truth,  (i  Tim. 
4:3:  Mark  7  : 3-13.)  That  tum,  rather, 
ir/iu  turn  away,  or  more  exactly,  fum- 
ing themselves  away,  from  the  truth. 
In  giving  heed  to  these  Jewish  myths 
ami  commandments  of  men  they  were 
turning  themselves  away  from  the 
truth,  rejecting  the  gospel. 

15.  That  the  above  commandments 
of  men  related  to  external  and  ascetic 
observances  appears  evident  from  the 
principle  laicl  down  in  this  verse. 
Unto  the  pure,  to  those  inwardly 
pure  and  clean,  whose  hearts  are  puri- 
fied by  faith  (Acts  15  :  9),  all  things 
are  pure,  and  clean,  with  special  ref- 
erence to  meats  and  drinks,  and  those 
things  having  no  moral  character  in 
themselves.  Outward  things  become  to 
us  just  what  the  state  of  our  hearts 
make  them.  This  principle  is  not  to 
be  interpreted  as  giving  license  to  the 
Christian  to  do  whatever  he  may  re- 
gard as  pure.  God  has  indeed  created 
nothing  impure,  but  the  principle 
stated  in  1  Tim.  4  :  4  must  be  observed  : 
"All  created  things  are  pure  to  those 
who  are  pure  within."  But  no  one  is 
absolutely  pure;  all  have  their  tempta- 
tions and  their  tendency  to  evil.  Hence 
all  need  to  be  on  tlicir  guard,  conscious 
of  their  own  imperfections,  and  of  the 
holiness  that  (Jod  requires.  The  con- 
science is  to  be  imbued  with  the  spirit 
of  the  gospel  and  controlled  by  the 
moral  laws  which  God  has  ordained. 
See  Rom.  14  :  20,  and  note  on  Casu- 
istry and  the  Kingdom  of  God  at  the 
^•iid  of  chapter.      But    unto    them 


that  are  defiled,  in  sin,  and  un- 
believing, the  very  opposite  of  "  the 
pure"  just  mentioned,  is  nothing 
pure,  even  that  which  is  pure  in 
itself.  His  impurity  is  within  and 
defiles  the  whole  man,  thoughts,  de- 
sires, deeds.  It  infects  everything 
that  comes  in  contact  with  him,  meats, 
drinks,  actions,  and  life.  But,  ex- 
panding the  statement  and  giving  a 
reason  for  it  in  the  fact  tluit  bo(/i  their 
mind,  intellect,  will,  and  heart,  and 
conscience,  the  moral  sense,  are  de- 
tiled,  their  whole  inner  being  and  life 
are  polluted  in  sin,  Stevens  para- 
phrases thus:  "To  those  who  have 
clean  hearts  all  outward  things  are 
clean  ;  but  to  those  who  are  inwardly 
corrupt  nothing  is  clean,  for  the  im- 
pure mind  defiles  everything."  "If 
therefore,  his  inner  life,  including  the 
activity  of  his  will,  is  corrupted,  it  is 
utterly  impossible  that  anything  into 
which  such  a  man  comes  into  connec- 
tion  should   to  him   remain  pure  and 

unsoiled  "  (Van  OOSTERZEE).  (Comp. 
Mark  7  :  15,  note.) 

16.  The  impure  and  unbelieving 
further  described,  proving  still  more 
the  above  principle,  and  marking  such 
pereons  in  the  Cretan  churches.  They 
profess,  openly,  declare  pabiicly, 
that  they  know  God,  which  is  the 
height  of  knowledge  and  connected 
with  eternal  life,  a  boast  of  .Judaizing 
teachers;  but  in,  rather,  by,  their 
works  they  deny  him,  practically 
renounce  him  and  belie  their  profes- 
sion. Being,  introducing  the  proof 
of  the  preceding  statement,  since  they 
are  abominable,  detcstahle  in  char- 
acter before  God,  disobedient,  to  the 
precepts  of  the  gospel,  and  unto,  or, 
for,  every  good  work  reprobate, 
unfit,  worthless.  The  word  rendered 
reprobate,  means  not  standing  the  te.st, 
hence  that  which  is  )iot  approved,  and 


Ch.  II.] 


TITUS 


409 


Duties  of  the  aged  and  uf  the  young ;  and  of  i 

servants. 
3     BUT  speak  thou  the  things  which  be- 
2  come  0  souud  doctrine,    p  That  the  aged 


2     BUT  do  thou  speak  the  things  which 
2  become  tlie  healtlif  ul  teaching ;  tliat 


p  Prov.  16  :  31. 


which  is  rejected  as  unfit  and  worthless. 
In  the  New  Testament  it  is  found  only 
in  the  Epistles  of  Paul,  and  in  Heb. 
6  :  8.  For  a  study  of  the  word  see 
Rom.  1  :  28 ;  1  Cor.  9  :  27,  note ;  2  Cor. 
13  :  5-7,  note ;  2  Tim.  3  :  8.  Our  Lord 
describes  such  professors  in  Matt.  7  : 
20-23  :  "  Not  every  one  who  says  to  me, 
Lord,  Lord,  will  enter  into  the  king- 
dom of  heaven,  but  he  that  does  the 
will  of  my  Father,  who  is  in  heaven," 
etc. 

Practical  Remarks. 

1.  Conversion,  faith  in  Christ,  and  ex- 
perimental knowledge  of  the  truth,  are 
needful  to  a  truly  effective  ministry  (ver. 
1;  Acts  26  :  15-18). 

2.  The  Christian's  hope  rests  on  the 
promises  of  God  ;  and  the  promises  on  the 
fact  that  God  cannot  lie  (ver.  2 ;  2  Tim. 

2  :13;  2  Cor.  1  :  20). 

3.  Paul  as  an  inspired  apostle  was  en- 
trusted.with  the  gospel,  which  he  was  com- 
missioned to  preach  (ver.  3 ;  1  Cor.  1  :  1). 

4.  A  true  relationship,  more  enduring 
than  the  physical  and  earthly,  exists 
among  believers  (ver.  4  ;  Matt.  12  :  48-50; 
ITim.  1  :2.  5). 

5.  Churches  are  of  divine  origin:  they 
were  organized  under  divine  direction,  to 
be  superintended  by  pastors  of  habitual 
and  consistent  piety  (ver.  5,  6;  Matt.  16  : 
18;  1  Cor.  4:17). 

6.  A  good  reputation,  a  well-balanced 
moral  character,  a  renewed  heart,  and  a 
godly  life  are  essential  qualifications  of 
the  pastor  (ver.  5-8 ;  1  Cor.  4  :  1,  2 ;  1  Tim. 

3  :  1-7). 

7.  The  bishops  of  the  New  Testament 
were  not  prelatical  bishops,  but  simply 
ministers  of  the  gospel ;  not  overseers  of  a 
diocese,  but  pastors  of  churches  (ver.  7  ; 
Phil.  1  : 1). 

8.  A  clear  understanding  and  a  firm 
conviction  of  Christian  doctrine,  and  an 
ability  to  teach  and  defend  the  truth,  are 
essential  requisites  of  the  Christian  min- 
istry  (ver.  9 ;  1  Tim.  3  :  2-6). 

9.  None  but  such  as  have  these  scrip- 
tural qualifications  should  be  set  apart  to 


the  gospel  ministry,  or  chosen  as  pastors 
of  churches  (ver.  5-9 ;  1  Tim.  5  :  22). 

10.  An  ungodly  and  mercenary  minis- 
try is  a  curse  to  the  church  and  the  world 
(ver.  10,  11  ;  Jer.  23  :  1,  2). 

11.  The  gospel  method  of  "stopping  the 
mouth  "  is  not  by  the  sword,  nor  by  civil 
authority  and  power,  but  by  sound  argu- 
ments, and  by  faithfully  enforcing  the 
truth  upon  the  conscience  (ver.  11 ;  2  Cor. 
4:2;  6:4). 

12.  The  minister  should  adapt  himself 
and  his  methods  to  the  character  of  his 
people— always  kind,  always  wise,  some- 
times severe  (ver.  12,  13  ;  2  Tim.  4:2). 

13.  The  pastor  should  train  his  people 
in  sound  doctrine,  and  to  be  faithful  to 
the  truth  (ver.  13,  14;  Prov.  23  :  23). 

14.  A  pure,  unfeigned  faith  and  a  clean 
heart  insures  a  pure  life  (ver.  15 ;  1  Tim. 
4  :  4,  5 ;  2  Tim.  1:5;  Rom.  14  :  14-20). 

15.  A  defiled  life  is  a  proof  of  a  defiled 
heart.  They  who  love  and  practise  evil 
will  constantly  grow  worse  (ver.  15 ;  Matt. 
15:11). 

16.  The  conduct  and  practices  of  men, 
and  not  their  professions,  are  the  true  in- 
dex of  their  character.  The  "disobedi- 
ent" are  "  abominable "  in  the  sight  of 
God  (ver.  16;  Matt.  5  :  16-22). 

CHAPTER  II. 

In  contrast  with  erroneous  teaching 
the  apostle  directs  Titus  regarding  in- 
structions to  different  classes  in  the 
church  (ver.  1-10),  which  he  grounds 
upon  the  grace  and  purpose  of  God, 
and  which  Titus  is  to  enforce  with  sole 
authority  (ver.  u-is), 

1-10.  The  kind  of  instruction 
to  be  given  to  different  classes 
in   the   church. 

1.  But  speak  thou,  in  contrast 
with  the  false  teachers  and  deceivers 
just  descril)ed  in  the  previous  chapter, 
who  taught  things  which  they  ought 
not.  This  he  is  to  do  continuously 
and  emphatically.  BxU  do  thoa  speak 
out  boldly  and  plainly  the  thin^^s 
which  become  sound  doctrine, 
that  are  becoming  healthful,  or,  whole- 


470 


TITUS 


[Ch.  II, 


men  be  sober,  grave,  temperate,  i  sound 

3  in  faith,  in  cllarity,  in  iiatience.  The 
a.sv(\  women  likewise,  tliat  t/iey  be  in 
behaviour  as  becoraeth  holiness,  'not 
false  accusers,  not  given  to  much  wine, 

4  teachers  of  good  things  ;  that  tliey  may 
teach  the  young  women  to  be  sober,  to 
love  their  husbands,  to  love  their  chil- 

5  dren,  to  be  discreet,  chaste,  « keepers  at 


aged  men  be  temperate,  grave,  sober, 
sound    in    the    faith,   in  love,   in    pa- 

3  tience  ;  that  aged  women  in  like  man- 
ner be  reverent  in  beliavior,  not  slan- 
derers, not  in  bondage  to  much  wine, 

4  teachers  of  that  which  is  good;  that 
they  may  train  the  young  women  to 
love  their  husbands,  to  love  their  chil- 

5  dren,  to  be  sober,  pure,  workers   at 


9  1  :  13. 


1  Tim.  3  :  11. 


1  1  Tim.  5  :  13,  14. 


some  teaching,  the  opposite  of  "Jew- 
ish fables  and  coiumaiulnients  of 
men"  (i:^).  It  should  he  noted  that 
the  apostle  enforces  not  doctrine  but 
Christian  living,  and  the  fruits  by 
which  they  were  to  be  known.  These 
errorists  failed  just  here  ;  theirspecula- 
tions  were  profitless,  their  ungodly 
lives  l)elied  their  professions  (i  :  i6).  It 
was  therefore  of  the  tir.st  importance  to 
emphasize  those  duties  which  are  be- 
coming to  the  gospel,  and  enforce  pre- 
cepts respecting  the  right  conduct  of 
Christians,  according  to  age,  sex,  and 
rank. 

2,  In  this  and  the  next  vei-se  we 
have  the  instruction  to  be  given  to  the 
aged.  That  the  aged  men,  as  a 
class  in  ordinary  life,  be  sober, 
rather,  temperate,  in  respect  to  wine, 
and  metaphorically,  temperate  and 
watchful  in  spirit  and  conduct.  The 
wonl  occurs  also  in  1  Tim.  3  :  2,  11. 
iirave,  in  bearing,  serious  in  deport- 
ment. Temperate,  rather,  sober- 
minded,  having  discretion  and  sound 
judgment.  Sound,  healthy,  not  dis- 
eased or  spurious  in  faith,  in  char- 
ity, love,  in  patience,  or,  endurance, 
iu  trials,  disappointments,  weakness, 
loneliness.  These  three  virtues  befit 
all,  especially  the  aged.  By  faith  we 
worship  God;  love  extends  to  all  the 
commandments  and  permeates  the 
wliole  Christian  life;  patience  is  an 
ally  to  faith  and  love  in  the  conflicts 
and  trials  of  life,  and  is  exhibited  in 
endurance  to  the  end. 

3.  The  aged  women,  in  the 
church,  likewise,  that  they  be  in 
behaviour,  in  their  deportment  and 
general  bearing,  as  beconieth  holi- 
ness, as  bejitti)i(j  that  which  is  sacred 
— their  inner  life  whidi  is  consecrated 
to  God.  They  are  temples  of  the  Holy 
Spirit.  Tlu'ir  whole  demeanor  should 
befit  a  reverent  and  devout  heart.  (<uii'i>. 
1  Tim.  2  :  9, 10.)  Not  liilsc  accuscrs, 
literally,  not  devils,  not  calumniators, 


slandering  others.  Not  given,  not  en- 
slaved, to  much  wine,  a  common  vice 
among  heathen  women,  and  included 
in  "  lazy  gluttons  "  (i :  12),  one  charac- 
teristic of  the  Cretans.  These  exhor- 
tations imply  the  degraded  condition 
of  women  before  the  gospel  came  with 
its  elevating  influence.  But,  instead, 
that  they  be  teachers,  by  word  and 
example,  of  good  things,  of  good 
works  and  in  well  doing.  Their  sphere 
of  instruction  was  largely  in  the  family 
and  among  their  own  sex.  Hence  in 
the  next   verse  they  are  to  train  the 

younger  AVOmen.       (See   1    Tim.  2  :  12,  note.) 

It  should  be  noticed  that  in  these  ex- 
hortations to  diflierent  meml)ers  of  the 
church,  as  well  as  to  the  oflicers,  pas- 
tors, and  deacons  (1  Tim.  3: 2-11)^  the 
apostle  dwells  upon  the  moral,  religious 
life  and  Christian  virtues,  rather  than 
upon  official  position,  authority,  or 
power. 

4,  The  apostle  would  have  the 
younger  women  in  Crete  under  the 
training  of  the  older  women,  though 
in  Ephesus  Timothy  himself  was  to 
instruct  them  (1  Tim.  5  :  2,  11).  That 
they  may  teach  the  young  women 
to  be  sober,  literally,  l^tat  they  may 
sober  doion,  train  theyounrj  iromen,  es- 
pecially their  own  daughters,  to  love 
their  husbands,  to  love  their 
children,  in  both  of  which  heathen 
families  were  too  commonly  deficient. 
Love  should  find  its  natural  place  in 
the  home,  and  its  center  in  the  wife  and 
mother.  But  sin  and  heathenism  de- 
graded the  family  relation  and  de- 
stroyed natural  attection  (Rom.  1  :  2s). 
The  apostle  recognizes  the  elder  women 
and  mothers  as  the  natural  teachers 
and  trainers  of  the  younger  women 
and  daugliters.  Christianity  restores 
the  family  relation  to  its  rightful  posi- 
tion, sweetens,  brightens,  and  ennobles 
it  with  a  pure  an^l   holy  love.     (Comi). 

Eph.  5  :  22-30.  ) 

5.  To    be     discreet,    sober   and 


Ch.  II.] 


TITUS 


471 


home,  good,  *  obedient  to  their  own 
husbands ;  "  that  the  word  of  God  be 
not  blasphemed. 

6  » Young  men  likewise  exhort  to  be 

7  sober  minded,  y  In  all  things  showing 
thyself  a  pattern  of  good  works :  in 
doctrine  showing  uneorruptness,  grav- 

8  ity,  sincerity,  ^  sound  speech,  that  can- 
not be  condemned  ;  ''tiiat  he  that  is  of 
the  contrary  part  may  be  ashamed, 
having  no  evil  thing  to  say  of  you. 


home,  good,  submitting  themselves  to 
their  own  husbands,  in  order  that  the 

6  word  of  God  be  not  blasphemed.  The 
younger  men  in  like  manner  exhort  to 

7  be  sober.  In  all  tilings  showing  tliy- 
self  an  example  of  good  works ;  in 
teaching,  showing  uneorruptness,  grav- 

8  ity,  healthful  speech,  that  can  not  be 
condemned  :  in  order  that  he  that  is  of 
the  contrary  part  may  be  put  to  shame. 


t  See  refs.  1  Cor.  14  :  34  and  Eph.  5  :  22-24,  33.  u  1  Tim.  6:1.  x  1  Peter  5  :  5. 

y  Acts  20  :  33-35  ;  1  Tim.  4  :  12  ;  1  Peter  5:3.  zl  Tim.  6  :  3. 

a  Neh.  5:9;  Luke  13  :  17  ;  1  Peter  2  :  12,  15. 


self-controlled  in  mind  and  spirit; 
chaste,  in  look,  word,  and  act ;  keep- 
ers, or,  according  to  the  most  ap- 
proved text,  ivorkers,  at  home,  good, 
amiable,  gentle,  and  kind,  obedient, 
subject,  to  their  own  husbands,  as 
the  natural  head  of  the  family,  in  lov- 
ing submission  as  occupying  the  second 
place,  the  queen,  in  the  family.  (See 
Eph.  5  :  21,  22,  note.)  The  aged  wouien  are 
to  cultivate  in  their  daughters  and 
younger  women  the  virtues  of  the  true 
wife,  and  thus  fit  them  to  perpetuate 
the  blessing  of  the  home  in  their  own 
families  and  in  those  that  may  come 
after  them.  That  the  word  of  God, 
the  gospel  (i  Peter  i  :  25),  bc  uot  blas- 
phemed, be  not  evil  sjiolcen  of.  The 
Christian  virtues  of  the  wife  would 
commend  the  gospel  in  the  home  and 
to  the  world  (i  Peter  3  :  1-4).  A  different 
cour.se  of  conduct  would  bring  the  gos- 
pel and  Christ  and  his  followers  under 
criticism     and    contempt    from    those 

without.      (  See  1  Tim.  6  :  1,  note.  ) 

6.  Titus  must  himself  give  attention 
to  young  men,  he  being  comparatively 
one  of  them.  Young  men,  rather, 
the  younger  men,  likewise  exhort  to 
be  sober  minded,  bringing  his 
whole  exhortation  into  one  compre- 
hensive term.  Young  men  are  to  be 
right  minded,  exercising  a  self-control 
of  all  their  faculties  and  a  self-restraint 
of  their  appetites  and  passions.  Titus 
is  to  exhibit  (ver.  7,  8)  those  character- 
istics which  he  asks  the  younger  men 
to  manifest  according  to  their  circum- 
stances in  their  lives. 

7.  In  all  things,  in  all  matters,  in 
everything,  showing  thyself  (em- 
phatic, thyself,  comparatively  young 
and  a  minister),  a  pattern,  an  exam- 
ple, of  good  works.  On  pattern  com- 
pare  1  Tim.  4  :  12,  note.    The  phrase 


I  good  works,  "  good  to  view  as  well  as 
good  within,"  is  common  in  the  pas- 
toral  Epistles     (ver.    14;  3  :1,   8,  14;   1   Tim. 

2  :  10 ;  2  Tim.  2  :  21,  etc.).  Compare,  "  Let 
your  light  so  shine  before  men  that 
they  may  see  your  good  works  and  glo- 
rify your  Father  who  is  in  heaven" 
(Matt.  5:16).  In  doctriue,  better,  In 
thy  teaching,  not  in  contrast  to  "good 
works,"  but  a  part  of  "good  Avorks," 
and  a  prominent  duty  which  Titus  was 
to  perform,  giving  heed  to  "healthful 
speech"  in  opposition  to  prevailing 
errors.  ShoAving  uncorrui)tness, 
sincerity,  not  actuated  by  low,  but  by 
high  and  pure  motives;  gravity,  in 
deep  earnestness,  seriousness.  "A 
chaste  sincerity  Avas  to  be  coinl)ined 
with  a  dignified  gravity  of  manner" 
(Ellicott).  Sincerity  should  be 
omitted,  since  the  word  is  wanting  in 
all  the  older  manuscripts. 

8.  Sound  speech,  healthful  dis- 
course, wholesome,  life-giving  words, 
that  cannot  be  condemned.  The 
ol)ject  in  view:  In  order  that  he  that 
is  of  the  contrary  part,  of  the  op- 
posing party,  may  be  ashamed,  lit- 
erally, turned  back  iipon  himself,  hence, 
put  to  shame,  having  no  evil,  base, 
thing  to  say  of  you.  According  to 
the  best  reading,  of  us,  including  Paul 
and  his  associates,  who  had  been  fellow- 
helpers  of  Titus  and  had  contril^uted  to 
the  evangelization  of  Crete.  The  word 
rendered  evil  does  not  occur  often  in  the 
New  Testament.  It  is  used  to  desig- 
nate that  which  is  worthless  and  vile, 
mean  and  contemptible.  His  opposers 
should  have  nothing  base  and  wicked 
to  taunt  us  with. 

9,  10.  Another  class  in  the  church 
only  generally  reached  by  the  preced- 
ing ^  exhortations  was  that  of  slaves. 
Christianity    representing    a   spiritual 


472 


TITUS 


[Ch.  II. 


9  Exhort  b  servants  to  be  obedient  unto 
their  own  masters,  and  to  please  them 
well    ill    all    tilings;    not    answering 

10  again  ;  not  purloining,  but  showing  all 
good  fidelity;  'that  they  may  adorn 
the  doctrine  of  God  our  Saviour  in  all 
things. 

The  grace  and  piu-pose  of  God. 

11  For  ^  tlie  grace  of  God  that  bringeth 
salvation  «^^hath  appeared  to  all  men. 


9  having  no  evil  thing  to  say  of  us.  Ex- 
hort servants  to  submit  themselves  to 
their  own  masters,  to  be  well-pleasing 
in  all  things ;   not  contradicting,  not 

10  purloining,  but  showing  all  good  fidel- 
ity ;  that  they  may  adorn  the  teaching 
of  our  Savior  God  in  all  things. 


11      For   the   saving  grace   of  God   ap- 


6  Sue  refs.  Eph.  6  :  5-8.  c  Matt.  5  :  16 ;  Phil.  2  :  15.  d  3  :  4,  5 ;  Rom.  5  :  15. 

e  John  1:9;  Col.  1  :  23 ;  1  Tim.  2  :  4,  6. 


kingdom  without  any  civil  power  could 
neither  disturb  nor  destroy  civil  insti- 
tutions. It  treated  the  civil  relations 
of  life  as  it  found  them.  It  ennobled 
men  and  women  in  every  social  posi- 
tion, made  the  slave  the  Lord's  free- 
man, and  gave  spiritual  freedom  to  all 
believers.  Some  in  bondage  may  have 
misinterpreted  Christian  liberty.  Per- 
haps some  special  cases  of  insu])ordina- 
tion  among  the  selfish  and  restless  Cre- 
tans (1  :  12)  may  have  suggested  this 
very  exhortation.  (Sie  i  Tim.  6 :  i,  2.  note.) 
Exhort  servants f  slaves,  bond-serv- 
ants, to  be  ohedieni,  to  submit  them- 
selves, habitually  unto  their  own 
masters,  to  please  them  in  all 
things.  They  should  aim  to  be  well- 
pleasing,  in  speech  not  answering 
again,  not  contradicting ;  indeed,  not 
purloining,?jo/j!?77/er/?<^,  not  commit- 
ting petty  thefts  and  dishonest  tricks  in 
their  trades  and  dealings.  Slaves  largely 
carried  on  the  arts,  trades,  and  pro- 
fessions, and  they  were  not  secretly  and 
Avithout  permission  to  lay  aside  things 
for  tliem.^elves.  But,  on  the  contrary, 
in  all  their  conduct  and  relations, 
shoAving  all  good  fidelity,  a//  good 
faith,  astlie  word  is  rendered  elsewhere 
in  tlie  pastoral  Epistles.  The  idea  of 
faithfulness  and  fidelity  is  naturally 
implied.  Compare  Col.  3  :  22,  "Not 
with  eyeservice,  as  menpleasers,  but 
in  singleness  of  heart,  fearing  the 
Lord,"  And  they  are  to  dotliis /»  ojv/cr 
that  they  may  adorn  the  doctrine, 
may  be  an  oniament  to  the  teaching  of 
Ciod  our  Saviour,  more  exactly,  of 
our  Saviour  God,  in  all  things,  in 
every  proper  way  and  thing.  God  is 
tlie  author  of  salvation,  and  he  is  our 
Saviour  through  Jesus  Christ  his  Son 
(.h.hn  3  :  16).  The  phrasc,  "Saviour 
God,"  standing  alone  and  independent, 
is  suggestive.    Underlying  all  distinc- 


tions in  his  nature  and  including  his 
whole  being,  God  is  indeed  a  Saviour 

and    our   Saviour    (ver.    13  ;   see  1  Tim.  1  :  1, 

uote).  A  true  Christian  life  is  an  orna- 
ment to  the  gospel  and  to  Christian 
doctrine,  since  it  manifests  the  power 
and  excellence  of  the  Christian  religion. 

11-15.  These  instructions 
grounded  upon  and  enforced  by 
the  grace  and  purpose  of  god. 

11.  For  introduces  the  reason  and 
ground  not  only  for  the  final  exhorta- 
tion to  servants  (ver.  10),  bnt  also  for  all 
the  precepts  given  from  the  beginning 
of  the  chapter.  The  apostle  had  ex- 
horted all  classes,  since  the  grace  of 
God's  salvation  had  appeared  "  to  all 
men."  For  the  grace,  the  unmerited 
favor,  of  God  appeared  at  the  coming 
and  in  the  person  of  Christ,  like  the 
sun  coming  in  its  brightness,  bringing 
salvation  unto  all  men,  all  classes 
and  races  of  men.  This  universality  of 
the  gospel  was  a  favorite  thought  with 
Paul.  The  word  rendered  appeared, 
here  and  in  3  :  4,  is  the  same  as  that  in 
Acts  27  :  20,  "And  when  neither  sun 
nor  stars  shone  on  us  for  many  days," 
and  Luke  1  :  79,  ''  to  shine  0)t  those  wlio 
sit  in  darkness."  The  thought  of"  our 
Saviour  God  "  of  the  preceding  verse  is 
expanded  after  the  manner  of  Paul. 
The  grace  of  divine  love  had  shone 
forth,  ofiering  salvation  to  all  men,  in- 
cluding the  renunciation  of  a  life  of  sin 
and  eml)racing  a  life  of  pure  and  up- 
right living,  with  a  prospect  and  cer- 
tainty of  a  glorious  life  and  inheritance 
in  the  future.  "The  beginning  and 
the  ending  of  tlie  whole  doctrine  of 
Christianity,  thus,  is  the  divine  life  in 
the  soul,  and,  because  it  is  so,  the  ex- 
hortations given  to  every  believer,  ac- 
cording to  his  own  peculiar  station, 
age,  duty,  office,  is  to  let  that  life  prin- 
ciple work  out  into  his  character  and 


Ch.  II.] 


TITUS 


473 


12  f  teaching  us  ethat,  denying  ungodli- 
ness i^and  worldly  lusts,  Mve  should 
live  soberly,  righteously,  and  godly,  in 

13  this  present  world;  ''looking  for 'that 
blessed  'hope,  and  the  glorious  ™ ap- 
pearing of  the  great  God  and  our  Sav- 


12  peared  to  all  men,  instructing  us  that, 
denying  ungodliness  and  worldly  de- 
sires, we  should  live  soberly  and  right- 
eously and  godly   in  this  present  age  ; 

13  looking  for  the  blissful  hope  and  ap- 
pearing of  the  glory  of  the  great  God 


/Eph.  2  :  10;  1  Thess.  4 
h  1  John  2  :  16. 


T.  g  Rom.  6  :  4-12  ;  13  :  12-14 ;  2  Cor.  7:1;  Eph.  1:4;  Col.  3  :  5-10. 

t  2  Peter  1  :  5-8.  k  See  refs.  1  Cor.  1:7.  I  Acts  24  :  15. 

m  Job  19  :  25-27 ;  see  refs.  Col.  3:4;  Heb.  9  :  28. 


conduct"  (D  WIGHT,  in  "Meyer's 
Com."  ). 

13.  Teaching  us,  instructing,  or, 
putting  us  under  training  for  right  liv- 
ing. The  gospel  is  educative  to  those 
who  accept  salvation.  That  deny- 
ing ungodliness,  the  purpose  of  this 
training,  in  order  that  having  denied, 
or  renounced,  impiety  in  heart  and  life. 
To  renounce  and  forsake  sin  is  the  first 
act  in  entering  ujjon  a  godly  life,  and 
must  be  insisted  on  throughout  the 
whole  training  in  godliness.  And 
worldly  lusts,  the  desires  of  the 
tvorld,  all  that  are  cherished  by  a  world 
without  God  and  lying  in  wickedness 

(1  Johu  2  :  15-17  ;   5  :  19j.      All    SUCh  dcsirCS 

will  have  the  character  of  this  present 
evil  age  and  must  be  renounced.  Such 
is  the  negative  side  of  the  Christian 
life;  next  the  positive.  We  should 
live  soberly — our  personal  and  inner 
life,  exercising  self-control  over  our- 
selves in  body,  spirit,  and  life.  Right- 
eously, in  our  conduct  toward  others, 
living  a  life  of  truth,  justice,  and 
equity  toward  our  fellow-men.  And 
godly,  living  a  life  of  piety  toward 
God.  In  these  three  directions  we  are 
to  live  in  this  present  world,  this 
present  age,  of  physical  suffering,  of 
social  enticements,  and  spiritual  cor- 
ruption. This  world  is  the  place  for 
witnessing  for  Christ  and  the  truth,  and 
for  the  trial  and  testing  of  our  faith. 
In  the  next  verse  the  apostle  brings 
into  contrast  the  future  world.  Notice 
that  the  Christian  religion  is  emphat- 
ically a  life.  Salvation  consists  not 
merely  in  justification,  a  change  of  re- 
lation to  God,  but  also  a  change  in 
character  and  conduct,  regeneration 
and  holy  living. 

13.  Be  careful  and  not  separate  this 
verse  from  what  precedes.  While 
looking  for,  or,  at  the  same  time  ex- 
pecting, that  blessed,  that  blissful, 
hope,  the  realization  of  which  will  be 
attended  with,   and  productive  of,  su- 


preme joy,  genuine  happiness.  And 
the  glorious  appearing,  rather, 
And  appearing  of  the  glory,  etc.,  refer- 
ring most  naturally  to  our  Lord's  sec- 
ond coining    (l   Tim.   6  :  14.   uote),      NoticC 

we  are  to  be  expecting  both  the  realiza- 
tion of  the  hope  of  the  glory  and  the 
appearing  of  the  glorj-  of  our  Lord's 
return.  In  his  second  coming  the  glory 
of  the  Father  and  of  the  Son  will  be 
united  (Matt.  i6  :  27 ;  25  :  31).  Gracc  was 
revealed  in  the  first  coming ;  glory  will 
be  in  the  second.  Of  the  great  God 
and  our  Saviour  Jesus  Christ,  or, 
of  our  great  God  and  Saviour  Jesus 
Christ.  Either  of  these  renderings  may 
be  grammatically  allowed.  Both  are  rec- 
ognized in  the  Revised  version  and  the 
Bible  Union  versions.  According  to 
the  latter  rendering  the  name  of  God  is 
given  to  Christ;  but  according  to  the 
former  it  is  not  given.  Which  is  the  true 
rendering  and  which  is  the  apostle's 
meaning  has  long  been  in  debate.  It  is 
generally  acknowledged,  that,  accord- 
ing to  the  simplest  and  most  natural  con- 
struction of  the  orignal,  the  article  the 
belongs  to  both  nouns,  God  and  Saviour, 
and  the  pronoun  our  limits  both,  thus 
doubly  uniting  them  in  one  conception. 
This  is  of  great  weight  in  favor  of  the 
latter  rendering,  of  our  great  God  and 
Saviour  Jesus  Christ.  This  also  agrees 
better  with  the  context.  The  "  appear- 
ing "  is  the  manifestation  of  the  glory 
of  Christ's  second  coming,  or,  perhaps, 
of  the  united  Divine  glory  in  him  at 
his  appearing.  See  note  on  "Saviour 
God"  (ver.  10),  So  also  the  relative 
clause,  "Who  gave  himself  for  us" 
(ver.  14),  is  in  the  singular  number,  and 
is  descriptive  of  Christ,  but  naturally 
relates  to  the  whole  preceding  ex- 
pression of  God  and  Saviour.  The  in- 
finite gift  of  himself  in  the  incarnated 
Christ  may  aftbrd  the  reason  for  the 
emphatic  epithet,  "  Great  God,"  an  ex- 
pression not  occurring  elsewhere  in  the 
New  Testament. 


474 


TITUS 


[Ch.  II. 


14  iour  Jesus  Christ ;  °  who  gave  himself 
for  us,  "that  he  might  redeem  us  from 
all  iniquity,  Pand  purify  unto  himself 
<i  a  peculiar  people,  ■■  zealous  of  good 
worKS. 

15  These  things  speak,  and  » exhort,  and 
rebuke  with  all  authority,  *Let  no 
man  despise  thee. 


14  and  our  Savior  Jesus  Christ ;  who  gave 
himself  for  us,  that  he  might  redeem 
us  from  all  iniquity,  and  cleanse  for 
himself  a  people  for  his  own  possession, 
zealous  of  good  works. 

15  These  things  speak,  and  exhort,  and 
reprove  with  all  authority.  Let  no  one 
despise  thee. 


Gal.  1  :4;  Eph.  5:2.       o  Ps.  130  :  8  ;  Matt.  1  :  21.      p  Mai.  3:  3; 
r  3  :  8 ;  Eph.  2  :  10.  s  2  Tim.  4  :  2. 


b.  9  :  14.      q  See  refs.  Exod.  19  :  5, 
t  1  Tim.  4  :  12. 


In  opposition  to  this  view  and  in 
support  of  the  other  rendering,  it  is 
iirsed  that  Paul,  in  using  the  word 
"  God  "  more  than  live  hundred  times, 
never  employs  it  as  descriptive  of 
Christ.  But  such  a  statement  is  too 
strong  and  cannot  be  maintained  in 
view  of  such  passages  as  Acts  20  :  28; 
Eom.  9  :  5,  note ;  Col.  1  :  15-17  ;  2  :  2, 
9 ;  1  Tim.  3  :  15,  16.  The  author  of 
these  passages  could  surely  call  Christ 
"  our  great  God  and  Saviour."  Some 
add  further  objection  on  doctrinal 
grounds  and  other  minor  exegetical 
i-onsiderations.  But  after  going  over 
the  whole  subject,  I  see  no  sufficient 
reason  for  departing  from  the  natural 
construction  and  meaning  of  the  words. 
With  Boise  I  would  say :  "  I  prefer, 
tlierefore,  the  .simplest  construction  of 
the  Greek  sentence.  I  think  doctrinal 
considerations  will  generally  take  care 
of  themselves  if  we  adhere  closely  to 
the  Greek."  So  also  the  majority  of 
expositors,  sucli  as  Calvin,  Tholuck, 
Eliicott,  Van  Oosterzee,  Wiesinger, 
Harvey,  and  others. 

Most  of  those,  however,  who  main- 
tain the  otlier  view  find  in  this  passage 
a  support  for  the  divinity  of  Christ. 
Thus  Huther,  in  "  Meyer's  Commen- 
tary," says  that:  "Though  not  so  di- 
rectly, .  .  this  passage  is  still  a  testi- 
mony in  favor  of  the  truth  of  the  doc- 
trine of  Christ's  divinity."  Alford 
also,  who  holds  that  "  God  "  and  "Sav- 
iour" are  not  identical,  puts  it  strongly 
and  says:  Whichever  way  taken,  the 
]>assage  is  just  as  important  a  testimony 
to  the  divinity  of  our  Saviour."  The 
doctrine,  however,  is  not  dependent  on 
any  single  passage. 

i4.  Who  gave  himself  for  us,  in 
our  behalf,  with  manifest  reference  to 
Clirist,  "who  gave  himself  a  ransom  " 
(1  Tim.  2  :  6,  uote)  ;  lierc  to  irdcni),  imply- 
ing a  ransom  and  tlie  substitution  of 
himself  for  us.  That  he  might  re- 
deem us,  for  himself.    The  tense  of 


the  Greek  verb  suggests  a  past  act  al- 
ready accomplished.  Christ  had  given 
himself  and  paid  the  ransom.  His  ob- 
ject was,  that  he  might  redeem  us  from 
aH  iniquity,  from  all  latvlessness  and 
unrighteousness,  as  opposed  to  living 
soberly,  righteously,  and  godly  (ver  12.). 
It  is  a  redemption  from  the  power  and 
control  of  sin,  looking  forward  to  a 
complete  sanctification  of  soul  and 
body,  and  an  entire  conformity  to  the 
divine  will  and  law.  Hence  it  is  added, 
and  purify  unto,  better,  for,  him- 
self a  peculiar  people,  a  people  to 
be  his  own,  who  in  a  peculiar  sense  be- 
long to  him,  as  his  own  possession ; 
zealous  of  good  works,  earnest 
and  enthusiastic  in  works  of  goodness 
and  practical  piety  ;  zealots  as  it  were 

"  for  that  which  is  good  "  (1  Peter  3  :  13). 

"This  aim  and  scope  of  the  Saviour's 
work  makes  the  faithful  saying  of  the 
next  chapter  (3  :  8)  rise  plainly  to  the 
level  of  the  other  faithful  sayings  of 
1  Timothy  and  2  Timothy"  (Hum- 
phreys). 

15,  These  things,  the  precepts 
enjoined  in  the  preceding  chapter, 
speak,  in  teaching  and  preaching; 
and  exhort,  in  pressing,  encouraging 
words;  and  reprove,  solemnly  ad- 
monish the  careless,  the  indifterent,  and 
disobedient,  Avith  all  authority,  be- 
longing to  the  truth  and  to  him  as  com- 
missioned by  Christ  to  be  a  teacher  and 
preacher  of  the  truth  ;  and  as  represent- 
ing tlie  apostle  in  missionary  work 
among  the  Cretans.  The  character  of 
the  Cretans  would  dou1)tless  render 
such  admonition  frequently  necessary 
(1  :  12,  13).  Let  no  man  despise 
thee.  Let  not  thyself  and  thy  au- 
thority be  brought  into  disesteem.  As 
a  minister  of  Christ  and  a  preacher  of 
the  gospel,  demand,  antl  so  acquit  thy- 
self as  to  deserve  respect;  insi.st  on 
obedience.  In  1  Tim.  4  :  12  tlie  exhor- 
tation has  reference  to  Timothy's 
youth;   here  to  Titus,  as  a  Christfau 


Ch.  III.] 


TITUS 


475 


Conduct  toward  rulers  and  others. 
S      PUT  them  in  mind  "to  be  subject  to 
principalities  and  powers,  to  obey  mag- 


3      REMIND  them  to  submit  themselves 
to  rulers,  to  authorities,  to  be  obedient, 


M  Rom.  13  :  1-7. 


minister  who  is  doing  the  work  of  an  ' 
evangelist,    and    superintending    mis- 
sionary work,  planting  and  organizing  j 
churches,    and    training    Christian  j 
workers.  1 

Practical  Remarks.  ( 

1.  The  precepts  and  truths  of  the  gospel  j 
are  healthful  to  both  body  and  soul  (ver. 
1-10 ;  Prov.  3:8;  4  :  22,  23  ;  Rev.  22  :  2). 

2.  Since  there  are  things  that  do  and 
do  not  befit  healthful  teaching,  every 
minister  should  be  careful  that  his  in- 
structions are  in  harmony  with  the  in- 
spired word  (ver.  1,  15;  3:8,  10). 

3.  The  gospel  is  suited  in  its  precepts 
and  doctrine  to  every  Christian,  of  what- 
ever sex,  age,  condition,  or  country  (ver. 
2-11). 

4.  Christian  women  have  an  important 
work,  which  they  alone  can  do,  among 
their  own  sex  (ver.  3-5  ;  1  Tim.  5  :  10). 

5.  If  the  j'oung  would  be  useful  in  the 
church  they  must  learn  to  govern  them- 
selves, and  by  the  gracious  help  of  God 
overcome  the  temptation  and  the  indul- 
gences to  which  they  are  peculiarly  ex- 
posed (ver.  &-8;  2  Tim,  2  :  22;  1  John  2  : 
14-16). 

6.  The  object  of  preaching  and  practis- 
ing gospel  precept  and  doctrine  by  minis- 
ter and  people  is  the  honor  and  glory  of 
God,  preventing  reproach  and  building  up 
Christ's  cause  (ver.  5,  7,  8  ;  Rom.  1  :  11,  12). 

7.  The  Christian  minister  should  aim  to 
live  the  precept  and  doctrines  he  preaches. 
Thus  he  will  disarm  opposition  and  reach 
the  hearts  of  men  (ver.  7,  8 ;  2  Cor.  4:2; 
Acts  20  :  26)'. 

8.  A  consecrated  and  consistent  life  of 
the  preacher,  and  indeed  of  every  Chris- 
tian, is  the  best  practical  argument  for 
the  truth  of  Christianity  and  for  the  ex- 
cellence of  the  Christian  religion  (ver.  8; 
Matt.  5  :  16;  1  Thess.  2  :  10).- 

9.  Even  in  the  humblest  walks  of  life 
Christian  conduct  may  be  an  ornament. 
Not  less  should  it  be  in  the  higher  posi- 
tions of  life  (ver,  10,  11). 

10.  The  duty  and  usefulness  of  Chris- 
tians are  in  the  stations  and  positions  in 


which  God  has  placed  them  (ver.  2-10; 
ICor.  7:19-24). 

11.  Salvation  is  of  grace.  It  is  needed 
by  all  men,  sufficient  for  all,  and  offered 
to  all  (ver.  11 ;  Rom.  3  :  28-26 ;  Matt.  28  : 
19:  Mark  16  :  15). 

12.  The  gospel  presents  salvation,  not  in 
sin  but  from  sin  (ver.  12  ;  Matt.  1  :  21). 

13.  The  Christian  life  is  in  perpetual 
conflict  with  the  flesh,  the  world,  and  the 
devil  (ver.  12 ;  1  John  2  :  15-17). 

14.  This  world  is  the  grand  theatre  for 
Christian  training  and  living,  in  duties 
toward  ourselves,  toward  others,  and  to- 
ward God  (ver.  12  ;  Matt.  5  :  14). 

15.  The  second  coming  of  Christ  in  di- 
vine glory :  an  abiding  expectancy,  an 
incentive  to  Christian  living,  the  culmi- 
nation of  this  earthly  course,  the  crown- 
ing time  of  a  victorious  faith,  the  full  re- 
alization of  a  blissful  hope  (ver.  13  ;  Rom. 
8:18-26;  Heb.  9:28). 

16.  Christians  are  a  ransomed  people; 
Christ's  own  people  ;  a  cleansed  people  ; 
a  people  working  zealously  for  God  and 
man  in  the  redemption  and  sanctification 
of  others  (ver.  14 ;  Eph.  2  :  4,  5,  10 ;  Heb. 
9  :  14,  15). 

CHAPTER  III. 

Paul  directs  Titus  further  as  to  the 
instructions  which  he  is  to  impart  to 
believers.  The  conduct  they  are  to 
exercise  toward  rulers  and  toward 
people  in  general  (ver.  i,  2)^  remember- 
ing their  former  sinful  and  degraded 
condition  and  God's  mercy  in  saving 
them  (ver.  3-7).  Good  works  are  to  l)e 
enforced  and  maintained  (ver.  8,  9)^  but 
a  factious  person  is  to  be  rejected  (ver. 
10,  11 ).  After  giving  some  special  per- 
sonal directions,  the  apostle  closes  with 
salutations  and  a  benediction  (ver.  12-15). 

1,  2.  The  conduct  of  believers 
toward    rulers    and    people    in 

GENERAL, 

1.  Put  them,  the  Cretan  Christians, 
ill  mind,  as  to  a  duty  already  known 
but  needing  to  be  reinforced.  To  be 
subject,  to  submit  themselves  habitu- 
ally, to  principalities  and  powers 
(omit  «»(?  according  to  the  best  text), 


476 


TITUS 


[Ch.  hi. 


istrates,  »to  be  ready  to  every  good 
work,  y  to  speak  evil  of  no  man,  '-  to  be 
no  brawlers,  but  gentle,  showing  all 
meekness  unto  all  men.  For  »  we  our- 
selves also  were  sometime  foolish,  dis- 
obedient, deceived,  ''serving  divers 
lusts  and  pleasures,  living  in  malice 
and  envy,  hateful,  and  hating  one  an- 


2  to  be  ready  for  every  good  -work,  to 
speak  evil  of  no  one,  to  be  averse  to 
strife,  forbearing,  showing  all  meek- 
ness toward  all  men. 

3  For  we  also  weie  once  foolish,  disobe- 
dient, going  astray,  serving  manifold 
desires  and  pleasures,  living  in  malice 
and  envy,  hateful,  hating  one  another. 


z  Gal.  6  :  9,  10 ;  Col.  1  :  10 ;  2  Tim.  2  :  21. 

a  See  refs.  Eph.  2  :  1-3. 


y  1  Cor.  6  :  10;  Eph.  4  :  31. 
5  Johu  8  :  31 ;  Rom.  6  :  I'i 


2  Tim.  2  :  24,  25. 


to  c/overuvients,  authorities,  a  full  ex- 
pression, designating  all  the  civil  au- 
thorities over  them.  Both  words  are 
found  together  in  Luke  12  :  11,  the  last 
one  in  Rom.  13  :  1,  in  which  the  same 
duty  is  enjoined  as  here.  (See  note.)  To 
obey  magistrates,  rather,  in  an 
absolute  sense,  to  be  obedient,  in  spirit 
and  actually,  to  those  in  authorit3\ 
This  exhortation  was  important  to 
them  as  Cretans.  The  island  of  Crete 
had  been  made  subject  to  Rome  G7  B.  C. 
Before  that  time  the  inhabitants  had 
enjoyed  democratic  government,  but 
since  then  they  had  fretted  under  Ro- 
man rule  and  had  frequently  been  re- 
bellious. The  Cretan  Jews  were  ever 
ready  in  tlieir  hatred  to  Rome  to  insti- 
gate insurrection.  The  exhortation  was 
also  important  to  them  as  Christians, 
since  Christians  were  often  folsely  ac- 
cused of  insubordination  and  were  per- 
secuted under  the  pretext  of  exciting 
rebellion.  To  be  ready  to,  for, 
every  good  work,  to  do  duty,  do- 
mestic, social,  and  civil,  as  loyal  citi- 
zens and  good  men.  Yet  obedience  to 
civil  authority  has  its  limits,  being  re- 
stricted to  matters  not  requiring  a  sac- 
rifice of  conscience  and  principle  (Acts 
4 :  19. 20),  See  note  on  "  Christian  Etliics 
of  the  State"  at  the  end  of  Romans, 
chap.  13. 

2.  To  speak  evil  of  no  man,  not 
to  revile  or  slander  any  one,  or  to  speak 
uncliaritably  of  otliers  (^'•p^l.  4  :  29 ;  1  Peter 
2:1).  This  does  not  forbid  speaking 
the  truth  in  love,  rebuking  sin  and 
sinners.  To  be  no  brawlers,  vot 
contentious,  averse  to  strife,  (ientle, 
reasonably  disposed,  forbearing. 
Showing  all  meekness,  s/tou'in(/ 
forth  ini/diiess  of  the  i)uier  spirit  in  all 
the  relations  of  life  unto  all  classes 
of  men.  For  the  distinction  between 
meekness  and  gentleness,  see  2  Cor. 
10  :  1,  note. 

3-7.  ^HESK  DUTIES  ENFORCED  BY 


God's  kindness  in  saving  them. 
The  reason  is  similar  to  that  given  in 
2  :  11-14.  There  the  ol)ject  and  pur- 
pose of  redemption  is  more  prominent, 
as  a  general  fact  brought  to  us  in  the 
gospel.  Here  the  same  truth  is  viewed 
in  the  personal  experience  of  Christians 
in  their  salvation  from  a  state  of  sin  to 
a  state  of  justification  and  to  a  renewed 
life. 

3.  For,  introducing  a  reason  for 
exercising  this  forbearance  and  meek- 
ness toward  others,  we  ourselves 
also  were  sometime,  tvere  once, 
foolish,  without  reflection,  wanting  in 
spiritual  discernment,  "having  the 
understanding  darkened,"  etc.  (Kph. 
4  :  18).  Notice  that  Paul  includes  him- 
self and  Christians  generally  as  once 
sharing  with  the  heathen  in  this  de- 
graded condition.  Sin  is  alike  in  all, 
bearing  like  sinful  fruits,  but  its  mani- 
festations are  modified  and  varied  by 
surrounding  influences  of  training, 
companionship,  and  country.  Six 
more  sinful  traits  are  added  :  disobe- 
dient to  God  (1  :  16) ;  deceived,  or, 
going  astray  from   God  and  the  path 

of    rectitude    (Matt,    is  :  12;     1    Pcter   2  :  25)  ; 

serving  divers  lusts  and  pleas- 
ures, better,  slaves  of  manifold,  inor- 
dinate,  desires  and  sensual  pleasures 

(Rom.  6  :  16;    Eph.  2:3);    HviUg  iU   mal- 

ice,  with  a  vicious  disposition,  and 
envy  connected  with  it  and  springing 
out  from  it;  hateful,  detestable  and 
abhorred  among  men  (compare  "hate- 
ful to  God,"  Rom.  1 :  3(t) ;  hating  one 
another,  in  social  life.  Asa  natural 
consequence  of  the  preceding  evil  traits, 
there  would  be  mutual  repulsion  instead 
of  mutual  sympathy  and  love.  The 
fearful  picture  of  heathenism  brought 
into  view  in  this  verse  is  an  echo  of  the 
fuller  description  of  Rom.  1  :  20-32, 
written  about  eight  years  earlier. 

4.  In  contrast  to  their  former  sinful 
and  degraded  condition  th.e  apostle  at 


ch.  Hi.] 


TITUS 


477 


4  other.  But  after  that  ^the  kindness 
and  love  of  ^  God  our  Saviour  toward 

5  man  appeared,  <^not  by  works  of  right- 
eousness which  we  have  done,  ^ but  ac- 
cording to  his  mercy  he  saved  us,  by 
e  the  washing  of  regeneration,  ^  and  re- 


4  But  when  the  kindness  and  the  love 
toward  man  of  our    Savior   God    ap- 

5  peared,  not  by  works  of  righteousness 
which  we  did,  but  according  to  his 
mercy  he  saved  us,  through  the  bath- 
ing of  regeneration,  and  renewing  of 


2  :  11 ;  Eph.  2  :  i-10.         d  1  Tim.  2:3.         e  See  refs.  Rom.  3  :  20-28 ;  2  Tim.  1:9.        /I  Peter  1  :  3. 
g  John  3:3-5;  1  Cor.  6  :  11 ;  1  Peter  3  :  21.  A  See  refs.  Ps.  51  :  10. 


once  presents  the  kindness  and  love 
of  God  to  man  in  their  salvation,  which 
suggests  an  additional  reason  for  exer- 
cising forbearance  and  meekness.  But 
after  that,  more  exactly,  But  when 
the  kindness  and  love  for  man  of 
God  our  Saviour,  or.  Saviour  God 
(see  2: 10, note),  appeared  through  Christ 
coming  into  the  world.  The  divine 
side  of  salvation  is  presented  in  this 
and  the  three  following  verses.  Com- 
pare a  similar  but  fuller  statement  in 
Rom.  3  :  24-26. 

5.  Not  by,  in  consequence  of, 
Avorks  of  righteousness  which 
we  (emphatic)  have  done,  which  we 
did  as  a  ground  of  merit,  he  saved 
^cs.  Paul  sets  forth  the  doctrine  of 
justification  and  salvation  first  nega- 
tively, it  is  not  by  reason  of  our  good 
deeds  within  the  sphere  of  our  own 
righteousness ;  but  positively  accord- 
ing to  his  mercy,  in  accordance  with 
his  own  mercy,  which  was  spontaneous 
and  which  originated  in  himself,  he 
saved  us.  God's  mercy  and  grace 
(>er.  6)  are  the  originating  cause  of  sal- 
vation. The  apostle  says  nothing  of 
repentance,  faith,  good  works,  and  a 
godly  life,  which  accompany  salva- 
tion, because  he  is  speaking  exclusively 
of  the  divine  side.  But  this  great 
fundamental  doctrine  was  a  reason  and 
an     encouragement    for    maintaining 

good  works  (ver.  1,  8). 

By,  through,  by  means  of,  the 
washing,  the  bathing,  of  regener- 
ation. The  word  rendered  washing 
means  literally,  a  bath,  designating 
eitlier  the  place  (the  laver),  or  the 
water  in  which  tlie  bath  is  taken,  or 
the  act  of  bathing  or  washing.  It  oc- 
curs in  the  New  Testament  only  here 
and  in  Eph.  5  :  26,  and  in  both  its  most 
natural  meaning  is  bathing,  with  refer- 
ence to  baptism  as  an  immersion.  The 
verb  from  which  it  is  derived  means  to 
/rush,  as  the  whole  body,  to  bathe  (Heb. 

10  :  22  ;    John    13  :  10,    note  ;    Acts    9  :  37  ;    2  Peter 

-    -'2) ;  it  is  compounded  with  a  preposi- 


tion and  used  figuratively  in  Acts 
(22  :  16,  note).  The  Avord  rendered  re- 
generation  means  a  neiv  birth.  It 
occurs  in  the  New  Testament  only 
here  and  in  Matt.  19  :  28.  (See  note.)  In 
the  latter  it  designates  the  new  birth 
of  external  nature,  the  renovation  of 
all  things  connected  with  Christ's 
kingdom  at  his  second  coining.  Here 
it  is  the  new  birth  of  the  soul,  the 
production  of  a  new  spiritual  life  (Joim 
3  :  3,  5).  The  expression,  the  bathing 
of  regeneration,  is  universally  regarded 
as  used  either  in  reference  to  bap- 
tism, or  in  allusion  to  baptism.  That 
it  refers  to  literal  baptism  hardly 
seems  possible,  for  that  is  performed  by 
man  and  is  external,  whereas  Paul  in 
these  verses  is  speaking  of  the  divine 
side  of  our  salvation,  what  God  does 
in  justification  and  sanctification  by 
the  Spirit  and  through  Jesus  Christ. 
At  most  it  seems  to  be  but  an  allusion 
to  baptism  syml)olically  as  an  outward 
sign  of  an  inward  eliange,  the  passing 
from  death  into  a  spiritual  life,  imply- 
ing the  forgiveness  and  cleansing  away 
of  sins.  This  accords  with  the  sym- 
bolical and  spiritual  meaning  of  the 
kindred  passage,  Eph.  .5:26,  "Having 
cleansed  it,"  the  church,  "by  the  bath- 
ing of  water  in  the  word";  and  with 
1  Cor.  6  :  11,  "  but  ye  were  washed,  but 
ye  Avere  sanctified,  but  ye  were  justified 
in  the  name  of  our  Lord  Jesus  Christ, 
and  in  the  Spirit  of  our  God  "  ;  antl 
with  Acts  22  :  16,  "Arise  and  be  bap- 
tized and  w^ash  away  thy  sins,  calling 
on  his  name,"  the  baptism  being  sym- 
bolical of  inw^ard  cleansing  and  for- 
giveness. See  notes  on  each  of  these 
passages. 

In  no  sense  does  this  passage  teach 
that  outward  baptism  is  an  instrument 
of  regeneration.  The  symbolical  idea  of 
baptism  best  meets  the  demands  of  this 
passage  and  of  all  the  passages  which 
are  appealed  to  in  support  of  baptismal 
regeneration.  It  is  a  sign  of  an  inward 
change  already  experienced,  of  a  fiiith 


478 


TITUS 


[Ch.  111. 


6  newing  of  the  Holy  Ghost;  'which  he 
shed  on  us  abuudaiitlv  through  Jesus 

7  Christ  our  Saviour:  •'that  being  justi- 
fied by  his  grace, '  we  should  be  made 
heirs  accordiug  to  the  hope  of  eternal 
life. 


t  See  refs.  Isa.  41  :  3 ;  Acts  10  :  45 ;  Rum.  5  :  5. 


6  the  Holy  Spirit ;  which  he  poured  out 
on  us  richly  through  Jesus  Ciirist  our 

7  Savior;  that,  being  juslified  by  his 
grace,  we  should  become  heirs  accord- 
ing to  the  hope  of  eternal  life. 


k  Rom.  3  :  24 ;  Gal.  2  :  16. 


{  Rom.  8  :  17,  23,  24. 


already  in  exercise  (Rom.  6:4:  Coi.  2  :  12). 
Faith  is  the  condition  of  salvation  ;  the 
last  Connnission  couuuands  first  to  dis- 
ciple, and  then  baptize  (Matt.  28  :  19 ;  Acts 
16  :  31).  The  whole  trend  of  New  Tes- 
tament teaching  in  regard  to  this  mat- 
ter is  that  regeneration  is  to  precede 
l)aptism. 

And  rencwiiis  of  ihe  Holy 
(iliost,  continuing  the  work,  begun  in 
regeneration,  of  sanctification,  and  of 
growth  in  grace.  "  Be  ye  transformed 
by  the  reneioal  of  your  mind  "  (i^om.  12  : 
2),  "our  inward  man  is  renewed  day 

by  day  "   (2  Cor.  4  :  le,  note;    comp.  Col.  3  :  10). 

Such  passages  point  to  the  continuous 
renewal  by  the  Spirit  of  the  spiritual 
life  in  the  soul. 

There  is  a  close  relation  between  this 
clause  and  the  preceding  clause.  Hence 
a  grammatical  question  arises  whether 
"regeneration"  and  "renewing"  are 
constructed  alike  and  both  dependent 
on  "washing";  or  "renewing,"  like 
"  washing,"  is  governed  l)y  the  prepo- 
sition through.  Many  take  the  former 
view  and  translate,  "  even  the  renewing 
of  the  Holy  Spirit,"  making  it  explana- 
tory of  the  preceding  clause.  But  Boise, 
who  prefers  this  construction,  renders 
with  allowable  freedom,  "through  the 
laver,  signifying  regeneration  and  re- 
newal from  the  Holy  Spirit,"  making 
tiie  first  clause  descriptive  of  the  begin- 
ning of  a  new  life,  and  the  second  of 
l)rogress  in  the  divine  life.  This  inter- 
pretation, it  seems  to  me,  gives  the  true 
idea,  whichever  construction  is  pre- 
ferred. It  seems,  however,  more  nat- 
ural to  make  both  clauses  dependent 
on  throjtgh.  The  balance  of  the  sen- 
tence is  thus  preserved  and  the  birth 
and  after-develo|)ment  of  the  spiritual 
life  are  the  more  clearly  defined.  "  Re- 
generation "  designates  an  experience 
which  takes  place  but  once  and  can 
never  be  repeated.  But  "  the  renewing 
of  the  Holy  Spirit  "  is  a  work  which  is 
going  on  daily  in  the  Christian  life. 
These  divine  acts,  regeneration  and  re- 
nennng,  are  manifestations  of  the  kind- 


ness and  love  of  our  Saviour  God  to  us, 
which  should  lead  us  to  show  love  and 
kindness  to  others. 

6.  Which,  referring  to  the  Holy 
Spirit,  he  shed,  he  poured,  on  us 
abundantly.  The  same  verb  is  used 
as  in  Acts  2  :  38,  "  he  poured  forth 
this,"  with  evident  allusion  to  the 
Pentecostal  outpouring  of  the  Spirit, 
but  by  no  means  confining  it  to  that 
event.  That  it  includes  the  successive 
outpourings  of  the  Spirit  on  believers 

i  is    evident    from    the    words,    on    us, 

Paul,  Titus,  and  believers  generally  in 

J  Crete  and  elsewhere.  And  this  has  come 

I  through  Jesus   Christ    our  Sav» 

I  iour  as  the  medium  (John  15  :  26:  16  :  t). 

j  Notice  that  the  Father,  Son,  and  Holy 

I  Spirit  are    brought    together    here    in 

\  their  difterent  relations  to  regeneration 

and  the  renewing  of  the  spiritual  life. 

The  apostle  appropriates  the  Saviour  as 

j  their  own,  our  Saviour.    It  had  become 

i  a  realization  in  their  own  experience, 

whether  predicated   of   the  Father  or 

the  Son.     It  is  a  term  he  applies  to  no 

human  being.     Only  the  divine,  with 

infinite  compassion    and    almighty 

power,  could  fill  his  conception  of  what 

a  sinner  needed  in  a  Saviour. 

7.  That,  introducing  God's  design 
in  saving  us,  being  justified,  more 
exactly,  having  been  justified,  declared, 
or,  accounted  righteous,'  HQqmtted  of 
guilt  and  consequent  punishment;  by 
his  grace,  as  a  free  gift  and  an  act  of 
mercy  toward  the  undeserving,  (ste 
Rom.  .3:21.)  We  should  be  made 
heirs,  "  of  God,  and  joint  heirs  with 
Christ"  (Rom.  8  :  17),  having  become 
spiritual  children  of  God  (Gai.  3:26), 
according  to  the  hope  of  eternal 
life,  "  which  as  the  gift  of  that  grace, 
he  hath  exhil)ited  to  our  believing 
views,  as  the  great  and  noble  object  of 
our  pursuit  "(DODDRIDGK).  Eternal 
life  has  only  its  beginning  here,  its 
greatness  and  fullness  is  to  be  realized 
liereafter.  Whether  we  render  accord- 
ing to  hope,  or,  according  to  the  hope. 
eternal  life  is  reviewed  as  the  prospec- 


Ch.  III.] 


TITUS 


479 


8  ™  This  is  a  faithful  saying,  and  these 
things  I  will  that  thou  affirm  con- 
stantly that  they  which  have  believed 
in  God  might  be  careful  "  to  maintain 
good  works.     These  things  are  good 

9  and  profitable  unto  men.  But  "avoid 
foolish  questions,  and  genealogies,  and 
contentions,  and  strivings  about  the 
law ;    for   they  are    unprofitable    and 


8  Faithful  is  the  saying  ;  and  concern- 
ing these  things  I  desire  thee  to  affirm 
steadfastly,  tliat  they  who  have  be- 
lieved God  may  be  careful  to  maintain 
good   works.    'These  things  are  good 

9  and  profitable  to  men.  But  shun  fool- 
ish questionings,  and  genealogies,  and 
strifes,  and  fightings  about  the  law  ; 
for  they  are  unprofitable  and  vain. 


m  1  :  9 ;  1  Tim.  1  :  15. 


14 ;  2  :  14. 


o  See  : 


Tim.  1  :  4-7. 


tive  inheritance  of  believers,  begun  in 
our  spiritual  life  on  earth,  but  to  be 
realized  in  its  inconceivable  fullness  and 

glory  in  heaven.  (Comp.  l  :  2  ;  Rom.  8  :  24, 
25;    Col.  1:5.) 

This  passage  (ver.  4-7)  is  generally  re- 
garded as  "  the  faithful  saying  "  spoken 
of  in  the  next  verse.  It  is  a  brief  sum- 
mary of  Paul's  doctrine,  remarkable  for 
its  beauty  and  completeness.  "  If  any 
one  were  asked  to  fix  on  two  passages 
which  contained  the  essence  of  all 
Pauline  theology  he  would  surely  se- 
lect Rom.  3  :  2-1-26  and  Titus  3  :  4-7, 
and  the  last,  though  less  polemical,  is 
in  some  respects  more  complete " 
(Farrar). 

8,  9.  This  doctrine  to  be  used 
as  an  incentive  to  good  works. 
In  drawing  to  the  close  of  his  letter, 
Paul  summarizes  the  precepts,  admoni- 
tions, and  warnings  he  had  given. 

8.  This  is  a  faithful,  a  trust- 
worthy,   saying.      (see  1  Xlm.  1  :  15,  uote.) 

This  is  an  emphatic  confirmation  of 
ver.  4-7,  and,  like  the  other  faithful 
sayings,  is  solemn  in  expression  and 
almost  rhythmic  in  form.  With  less 
reason  some,  with  Wordsworth,  Hum- 
phries, and  others,  refer  the  faithful 
saying  to  the  second  clause  that  fol- 
lows. That  they  which  have  be- 
lieved ill  God  may  be  careful  to 
maintain,  or,  take  the  lead  in,  good 
works  ;  tliat  they  who  had  been  re- 
generated were  obligated  to  live  a  new 
and  holy  life.  The  close  connection 
with  what  precedes,  however,  points 
backward  rather  than  forward  to  the 
faithful  saying.  And,  coiicerniug, 
these  things,  just  presented  above  in 
ver.  5-7, 1  will,  or,  desire,  that  thou 
athrm  constantly,  better,  confi- 
dently, or,  positively ,  as  in  1  Tim.  1  :  7. 
And  Titus  was  to  do  this  that,  in  order 
that  they  loho  have  believed  God,  the 
Christian  Cretans  Avho  had  put  their 
faith  in  God,  through  Jesus  Christ,  may 
be  careful  to  maintain  and  be  foremost 


in  good  works.  Right  belief  must  ex- 
hibit right  fruits.  The  doctrines  of 
grace  are  a  great  incentive  to  holiness. 
They  lay  a  true  and  firm  foundation 
for  holy  living.  Holy  obedience  and 
grateful  service  spring  out  of  the  grace 
and  love  of  God.  "  The  love  of  Christ 
constraineth  us"  (2Cor.  5:i4).  "We 
love,  because  he  (God)  first  loved  us" 
(1  John  4  :  19).  These  things,  these 
practical  instructions,  are  good,  in 
themselves  as  great  truths  and  impor- 
tant duties,  and  profitable  unto 
men,  useful  and  helpful  to  holy  living, 
and  a  safeguard  against  error.  In  con- 
trast also  to  what  follows,  see  the  last 
clause  of  the  next  verse. 

9.  But  avoid,  have  nothing  to  do 
with,  foolish  questions,  question- 
ings, matters  of  controversy,  and  ge- 
nealogies. (See  1  Tim.  1  :  4.)  "  The 
old  Judaism  got  itself  entangled  in  a 
new  Platonism.  Those  'endless  ge- 
nealogies '  which  had  always  charmed 
the  Israelite,  as  he  traced  his  own  pedi- 
gree from  Seth  and  Abraham  and  Da- 
vid, were  now  beginning  to  soar  into 
higher  heights  of  speculation,  till  at 
length  they  dealt  with  angelic  relation- 
ships and  lost  themselves  in  intermin- 
able mazes  of  celestial  emanations" 
(Dr.  Vaughan),  And  conten- 
tions, strifes,  wrangling  {\  Tim.  6:4), 
such  as  occur  among  heretics.  And 
strivings,. ^gr/(//»(/s,  about  the  law, 
about  minute,  frivolous,  and  disputed 
questions,  mystical  interpretations  of 
words  and  phrases,  and  matters  of  no 
practical  moment.  For  they  are 
unprofitable,  they  answer  no  useful 
end,  are  positively  injurious,  and 
\ain,  empty,  in  their  moral  and  spir- 
itual results,  void  of  influence  to  better 
the  heart  or  elevate  the  life.  Notice^ 
tins  is  the  opposite  of  the  last  clause  of 
the  preceding  verse.  A  striking  con- 
trast between  the  results  of  healthful 
instruction  and  false  doctrine  on  the 
lives  of  men. 


480 


TITUS 


[Ch.  Ill 


10  vaiu.  A  man  that  i-s  an  p  heretic,  after 
the  lirst  and  second  admonition  qre- 

11  ject;  knowing  that  ho  that  is  such  is 
subverted,  and  sinneth,  »^ being  con- 
demned of  himself. 

Concluding  directions  and  s(dutations. 

12  When  I  sliall  send  Artemas  unto 
thee,  or  '  Tj'chicus,  be  diligent  to  come 
uuto  me  to  Nicopolis :  for  1  have  de- 


10  A  man  that  causes  division,  after  a 
first  and  second    admonition,   reject ; 

11  knowing  that  such  an  one  is  perverted, 
and  sins,  being  self-condemned. 


12  When  I  shall  send  Artemas  to  thee, 
or  Tychicus,  earnestly  endeavor  to 
come  to  me  to  Nicopolis;  for  I  have 


p  See  refs.  1  Cor.  11  :  19. 


g  See  refs.  Matt.  18  :  15-17  ;  2  Tim. 
s  See  refs.  Acts  20  :  4. 


5. 


:  16 ;  Rom.  3  :  19. 


10,11.  A  Factious  man  is  to  be 

RE.IKCTED. 

10.  A  man  that  is  an  heretic,  a 

factious  man,  one  who  is  self-opiuion- 
iited,  wlio  foments  strife  and  causes 
divisions  in  the  manner  and  by  the 
moans  just  mentioned.  Heretic  is  too 
liniitoil  and  strong  a  word.  The  origi- 
nal designates  a  factious  quality  in  a 
})erson  who  is  disposed  to  cause  dissen- 
sions, whether  through  fundamental 
error  or  minor  false  notions  and  specu- 
lations. See  1  Cor.  11  :  19,  note,  where 
the  noun  from  which  it  is  derived  is 
used.  After  the  first  and  second 
admonition,  exhortation,  and  re- 
]>roof,  a  procedure  which  accords  with 
the  steps  of  discipline  enjoined  by  our 
Saviour  in  Matt.  18  :  15-17.  You  are 
to  refute  and  condemn  his  fault  once 
and  again  and  patiently  try  to  convince 
and  reclaim  him.  Reject,  or,  refuse, 
as  unfit  for  ofhce  or  for  leadership,  and 
))orhaps  also  for  fellowship.  To  con- 
tinue to  admonish  him  would  be  like 
casting  pearls  before  swine  (Matt.  -  :  6). 
The  apostle  does  not  go  so  far  as  to 
enjoin  his  exclusion  from  the  church, 
though  persistence  in  his  factious  course 
might  lead  to  that  result.  Isolated  and 
unnoticed,  he  might  be  put  to  shame 
and  become  less  self-willed  and  less 
conceited.  Factious  people  generally 
l<»ve  the  prominence  which  controversy 
gives  thom.  Rejecting  and  shunning 
thorn  thoroughly  is  often  the  best 
romody  for  them  and  their  errors. 

11.  Knowing:,  since  you  know  by 
ilio  failure  of  your  admonition,  that 
he  tliat  is  such,  that  such  an  one,  is 
suhverted,  jterrerted,  turned  out  of 
tho  true  way,  and  sinneth,  and  con- 
tinuing in  sin,  being  condemned 
of  himself,  tliouqh  self-condemned. 
Ill  disregarding  admonitions,  he  resists 
I  ho  Irutli  and  l)eoomes  a  willful  sinner. 
Truth  commends  itself  to  his  conscience 


and  admonition  brings  to  his  mind  the 
needful  knowledge.  So  he  sins  against 
the  truth  knowingly  and  against  his 
own  conscience,  so  far  as  he  will  allow 
truth  and  his  better  judgment  to  have 
their  efiect  on  his  mind.  His  own  con- 
duct and  his  own  conscience  condemn 
him.  "The  conscience  has  become  so 
perverted,  that,  though  knowing  him- 
self to  be  in  the  wrong,  he  still  persists 
in  a  false  way  "  (Harvey).  Ellicott, 
less  strongly,  says:  "He  condemns 
himself  iiidirectly  and  implicitly,  as 
acting  against  the  law  of  his  mind  and 
doing  in  his  own  particular  case  what 
in  general  he  condemns."     (Cemp.  Rom. 

2:    1.) 

12-15.  Final  personal  direc- 
tions, SALUTATIONS,  AND  BENEDIC- 
TION. 

12.  When  I  shall  send  Artemas 
unto  thee,  or  Tychicus.  Titus 
was  to  keep  at  his  post  in  Crete  till  the 
arrival  of  one  of  these  brethren,  who 
probably  was  to  take  his  place  in  mis- 
sionary labors.  Artemas  is  not  men- 
tioned elsewhere  and  nothing  is  cer- 
tainly known  of  him.  Tychicus,  Paul 
styles  "the  beloved  brother,  and  faith- 
ful minister,  and  fellow-servant  in  the 
Lord  "  (Col.  4:7).  He  is  also  mentioned 
in  Acts  20  :  4  ;  Eph.  6  :  21 ;  2  Tim.  4  : 
12,  note.  Be  AxM^ewi,  give  diliyotce, 
hasten,  to  come  unto  me  to  Ni- 
copolis.  Several  cities  bore  this 
name,  one  in  Cilicia,  one  in  Thrace, 
one  in  Epirus.  The  first  has  nothing 
to  recommend  it.  The  second  was  on 
the  river  Nessus  and  was  a  small,  un- 
important town  and  an  unlikely  place 
for  Paul  to  winter.  It  was  proferrotl  by 
some  (iieek  coniinontators  and  favored 
l)y  the  subscription  at  the  end  of  this 
Epistle,  "  Nicopolis  of  Macedonia,"  but 
this  has  no  authority.  The  third,  a 
city  built  by  Augustus  in  commemora- 
tion of  his  victory  at  Actium  and  called 


Ch.  III.] 


TITUS 


481 


13  termiued  there  to  winter.  Bring  Zenas 
the  lawyer  and  « Apollos  on  their  jour- 
ney diligently,  that  nothing  be  wanting 

14  unto  them.  And  let  ours  also  learn 
"to  main.ain  good  works  »  for  neces- 
sary uses,  that  they  be  y  not  unfruitful. 


13  decided  there  to  winter.  Zenas  the 
lawyer,  and  Apollos,  send  forward  on 
their  journey  zealously,  that  nothing 

14  may  be  lacking  to  them.  And  let  our 
people  also  learn  to  maintain  good 
works  for  necessary  wants,  that  they 
may  not  be  unfruitful. 


X  Acts  18  :  3  ;  Eph.  4  :  28  ;  2  Thess.  3  :  10. 


y  John  15  :  8 ;  Col.  1  :  10. 


Nicopolis  ( city  of  victory).  It  was  situ- 
ated on  a  peninsula  to  the  west  of  the 
bay  of  Actium,  It  had  a  good  harbor, 
a  h^rge  population,  a  convenient  place 
for  Paul  to  winter  and  to  look  after 
missionary  operations,  and  aftbrded 
opportunities  for  coming  into  contact 
with  friends  from  the  churches  of 
Acliaia .  Hence  it  is  generally  believed 
that  this  one  in  Epirus  is  meant.  For 
I  have  determined  there  to  win- 
ter, showing  that  Paul  was  at  liberty, 
doubtless  between  his  first  and  second 
Roman  imprisonments.  Notice  Paul 
says  there,  not  here,  implying  that  he 
had  not  reached  that  city  and  that  this 
Epistle  w^as  not  sent  from  there ;  also 
that  it  may  have  been  written  in  the 
autumn.  It  may  also  be  noted  that 
this  verse  shows  that  the  work  of  Titus 
in  Crete  was  temporary  and  of  an 
evangelistic  and  missionary  charac- 
ter, and  that  there  is  no  historical 
basis  for  the  statement  of  the  subscrip- 
tion that  he  was  the  "  first  bishop  of 
the  Cretans." 

13.  Bring,  rather,  diligently  send 
forward,  Zenas  the  lawyer  and 
Apollos  on  their  journey,  oversee- 
ing, directing,  and  providing  means 
for  their  comfort  in  traveling,  that 
nothing  be  wanting  unto  them. 
Whether  Titus  personally  had  the 
means,  or  whether  he  solicited  help 
from  the  churches,  is  not  stated. 
Doubtless  the  Christian  brethren  joined 
Avith  him  at  their  departure,  not  only 
by  the  sympathy  of  their  presence,  but 
by  the  presentation  of  gifts  and  pro- 
visions (Acts  21  : 5;  28 :  10).  Compare  3 
John  6,  "Whom  thou  wilt  do  well  to 
send  forward  on  their  journey  worthily 
of  God,"  that  is,  with  provisions  worthy 
of  their  service  to  God.  Of  Zenas  noth- 
ing is  known.  Whether  he  was  a  Ro- 
man or  a  Jewish  lawyer  cannot  be 
determined.  Very  likely  he  was  a 
Jew,  since  lawyers  who  were  expert  in 
the  Jewish  law  were  numerous  among 
the  Pharisees.    After  becoming  a  Chris- 


tian he- may  have  retained  the  name,  as 
Simon  the  Zealot  and  Matthew  the  pub- 
lican did  theirs.  His  studies  in  the 
Scriptures,  as  in  the  case  of  Paul  and 
also  of  Apollos,  would  fit  him  to  become 
a  teacher.  "  The  Life  and  Acts  of 
Titus, "an  apocryphal  book,  is  ascribed 
to  him,  Apollos,  an  Alexandrian  Jew, 
a  disciple  of  John  the  Baptist,  eloquent 
and  mighty  in  the  Scriptures,  and  in- 
structed in  the  way  of  the  Lord  more 
perfectly  by  Aquila  and  Priscilla  at 
Ephesus.  He  afterward  labored  at 
Corinth  and  throughout  Achaia,  (See 
Acts  18  :  24-28.  notes.)  It  is  not  iicccssary 
to  infer  from  this  passage  that  Zenas 
and  Apollos  were  resident  in  Crete 
at  this  time.  Rather,  it  is  more  prob- 
able that  in  their  missionary  jour- 
ney they  were  to  visit  Crete  and  to 
go  forward  to  other  places  in  their  mis- 
sionary work. 

14.  And  let  ours  also,  our  people, 
the  brethren  in  Crete,  also,  as  well  as 
those  elsewhere,  learn  to  maintain 
good  works,  to  practise  beneficence, 
for  necessary  uses,  or,  wants,  of 
such  persons  as  Zenas  and  Apollos,  who 
are  engaged  in  missionary  work.  They 
were  not  only  to  support  their  pastors 
(1  Tim.  5  :  17,  IS),  but  also  to  assist  in  the 
support  of  evangelists  and  missionaries. 
Titus  was  to  cultivate  in  the  Cretan 
Christians  a  missionary  spirit  and  train 
them  in  benevolence  for  the  spread  of 
the  gospel.  This  letter  was  primarily 
for  him,  but  indirectly  for  them.  That 
they  be  not  unfruitful.  The  object 
of  their  beneficence  was  not  merely  to 
help  support  the  missionaries,  but  for 
their  own  spiritual  good,  that  their 
souls  and  their  lives  might  not  be  bar- 
ren, but  bearing  fruit  for  the  good  of 
man  and  the  glory  of  God.  Benevo- 
lence would  develop  their  spiritual 
lives  ;  covetousness  would  dwarf  their 
souls.  True  love  in  active  exercise 
toward  God  and  men  shows  fitness  for 
heaven ;  covetousness  centered  on  self 
is  idolatry  and  excludes  from  the  king- 


2F 


48i 


TITUS 


[Ch.  hi. 


1.')  All  that  are  with  me  salute  thee. 
CJreet  them  that  love  us  in  the  faith. 
Grace  bt  with  vou  all.    Amen. 

It  was  written  to  Titus,  ordained  the 
first  bishop  of  the  church  of  the  Cre- 
tians,  from  Nicopolis  to  Macedouia. 

(lorn  of  God  (Coi.  3  :  5 ;  i  Cor.  6  :  10).  Chris- 1 
tians  should  cultivate  the  grace  of  giv- 
in<;  for  their  own  good  as  well  as  that 

of  Otlicrs  (•-'  C-T.  8  :  7.  -21  :   9  :  «). 

15.  All  that  arc,  the  saints,  with 
me,    fellow-workers,    companions    in 
journeying,  and  any  teniporarily  pres- 
ent, salute  thee.   And  not  thee  alone, 
l)nt  also  (ireet  them  that  love  us  i 
in  the  faith,  as  believers  in  Christ,  | 
spiritually  united  and  related  in  liim.  j 
Faith  was  the  bond  that  united  Paul  I 
and    Cretan    Christians.      Grace    be  j 
with  you  all,  brief  and  comprehen- 
sive., including  all  the  faitliful  in  Crete.  | 

(Comp.    2    Thess.    ;!  :   18.)      The    Epistlc    WaS  j 

especially  to  Titus,  but  its  contents  had  ; 
special  reference  to  the  Cretan  believ-  j 
ers.     Amen  shouKl  be  omitted,  as  at 
the  end  of  all  Paul's  Epistles  except 
Romans,  First  Corinthians,  and  Gala-  ■ 
tiajis.    The  subscription  was  added  by  i 
a  later  hand,  and  is  of  no  authority.  ] 
Tlie  mistakes  regarding  the  official  po- 
sition  of   Titus    and    the    place    from  i 
which  this  Epistle  was  sent  are  evident 
from  verse  12. 

Practical  Remarks. 

1.  True  religion  makes  good  citizens, 
obedient  to  authority  and  useful  in  all 
the  relations  of  life  (ver.  1;  Rom.  13  :  1 ; 
Phil.  4  :  8). 

2.  Be  ever  ready  to  speak  well  rather 
than  ill  of  a  person.  Do  not  exaggerate 
the  faults  of  another,  nor  give  an  im- 
proper coloring  to  his  words  and  con- 
duct, nor  impugn  his  motives  (ver.  2; 
Eph.  4:2). 

3.  Let  the  Christian  reflect  on  his  own 
former  life,  and  what  he  might  have  been 
but  for  the  grace  of  God,  when  tempted 
to  unkind  thoughts  and  words  (ver.  3; 
Rom.  6  :  l'J-22 ;  1  Cor.  15  :  10). 

4.  The  divine  philanthropy  is  mani- 
fested in  its  full  strength  and  glory 
through  the  gospel  dispensation  in  the 
salvation  of  men  (ver.  4 ;  John  3  :  16). 

r>.  Our  salvation,  through  the  love  of  the 
Father,  the  coming  of  the  Son,  and  the 
outpouring  of  the  Spirit,  is  the  outcome 


15  All  that  are  with  me  salute  thee- 
Salute  those  who  love  us  in  the  faith. 
Grace  be  with  you  all. 


of  the  mercy  of  the  Triune  God  (ver.  5,  6 : 
Acts  2  :  33-35). 

6.  The  doctrine  of  baptismal  regenera- 
tion is  false  and  dangerous.  It  teaches  a 
salvation  through  an  external  act,  like 
the  ritualistic  salvation  of  the  Pharisees 
through  circumcision.  It  encourages  the 
belief  that  the  only  change  needed  by 
a  man  is  produced  by  being  baptized.  In 
the  history  of  Christianity  it  has  been  an 
error  fatal  to  spiritual  religion  (ver.  5: 
Acts  15:  1;  Gal.  2  :  16  ;  6:  15). 

7.  Justification  is  an  act  of  God's  grace, 
resting  upon  the  merits  of  Christ  In  our 
adoption  as  sons  of  God  (ver.  6,  7;  Rom. 
3:24). 

8.  Salvation  by  grace  is  fitted  to  lead 
men  to  holy  living.  Love  and  faith  are 
productive  of  good  works  (ver.  8 ;  Gal.  5  : 
6;  James  2  :  17,  18). 

9.  That  practical  preaching  is  most  effi- 
cient which  grows  out  of  doctrine.  So 
Paul  practised.  Much  practical  preach- 
ing is  weak,  because  it  has  no  doctrine 
for  its  basis  (ver.  4-8). 

10.  A  controversial  spirit,  foolish  specu- 
lations, riding  hobbies,  should  be  avoided 
by  the  Christian  ministry,  and  not  coun- 
tenanced by  the  churches  in  their  meet- 
ings for  business  or  for  prayer  (ver.  •.»: 
1  Tim.  6  :  4,  5 ;  2  Tim.  2  :  23). 

11.  Kind  and  faithful  discipline  will  re- 
sult either  in  reclaiming  offenders,  or 
in  their  own  self-condemnation,  if  they 
persist  in  their  course  (ver.ll ;  2  Cor.  2  : 
6-11). 

12.  Factious  and  schismatic  people  in 
the  church  may  hold  private  opinions 
about  certain  minor  matters,  which  they 
must  not  promulgate  to  the  destruction  of 
tlie  peace  and  purity  of  the  church.  Such 
persons  if  seeking  membership  should  ])e 
refused  ;  or  if  seeking  office,  should  be 
deemed  unfit  (ver.  10;  Rom.  16  :  17). 

13.  Benevolence  and  hospitality  are 
twin  sisters  and  Christian  duties,  and 
should  be  exercised  oheerfully  and  zeal- 
ously (ver.  13,  14;  1:8;  Rom.  12  :  13 : 
Heb.  13:2). 


THE  EPISTLE  TO  PHILEMON 


1  PAUL,  a  a  prisoner  of  Jesus  Christ, 
and  b  Timothy  oar  brother,  unto  Phile- 
mon our  dearly  beloved,  <=and  fellow- 

2  labourer,  and  to  our  beloved  Apphia, 
and    dArchippus    ^our  fellowsoldier, 


1  PAUL,  a  prisoner  of  Christ  Jesus,  and 
Timothy  our  brother,  to  Philemon  our 

2  beloved    and   fellow-worker,    and   to 
Apphia  the  sister,  and  Archippus  our 


a  See  refs.  Eph.  3  :  1. 


Title.  The  earHest  is  the  briefest. 
This  was  all  that  was  necessary;  for 
Paul  asserts  himself  as  the  author  in 
verse  first.  Compare  titles  of  the  other 
Epistles. 

1-3.  The  Salutatiox.  Paul  as- 
sociates with  himself  Timothy  as  in 
Second  Corinthians,  Philippians,  Co- 
lossians,  and  First  and  Second  Thessa- 
lonians.  This  is  limited  to  the  saluta- 
tion ;  through  the  rest  of  the  Epistle 
Paul  alone  addresses  Philemon. 

1.  Paul  a  prisoner  of  Jesus 
Christ,  rather,  of  Christ  Jesus,  the 
more  common  order  of  words  in  Paul's 
later  Epistles,  (comp.  Coi.  i  :  i.)  Paul 
does  not  style  himself  "an  ai^ostle " 
(Gal.  1:1;  Coi.  1  :  1,  etc. )j  as  he  is  Writing 
a  friendly  and  private  letter,  and  so- 
liciting a  favor,  (comp.  phii.  i  :i.)  In- 
stead  he  styles  himself  a  prisoner  of 
Christ  Jesus,  belonging  to  Christ,  and 
on  whose  account  he  is  in  bonds. 
(Comp.  Eph.  3:1.)  The  allusion  to  his 
captivity  showed  his  humility,  and 
would  awaken  sympathj^,  and  prepare 
the  way  for  his  request.  And  Tim- 
othy our  brother,  rather,  the 
brother,  well-known  generally  among 
Christians.  (Comp.  coi.  i  :  i.)  Timothy 
was  Paul's  assistant  at  Ephesus,  and 
he  may  have  visited  Colosse  as  the 
apostle's  representative  (Acts  ig  :  22), 
thus  becoming  acquainted  with  Phile- 
mon and  the  Colossians. 

Philemon  belonged  to  Colosse,  for 
Onesimus  his  slave  is  mentioned  in 
Col.  4:9  as  "  one  of  you."  He  ap- 
pears to  have  been  a  man  of  influence 
and  means  and  of  generous  hospitality 
(ver.  2:7, 22).     He  was  brouglit  to  Christ 


by  Paul  (ver.  19),  doubtless  while  Paul 
was  preaching  at  Ephesus  (Acts  19  :  10), 
and  had  a  church  or  congregation  of  be- 
lievers at  his  house  (ver.  2).  Philemon 
(meaning  faring)  is  styled  our  be- 
loved (dearly  is  not  in  the  original 
text)  and  fellowlaborer,  a  term 
often  applied  to  preachers  of  the  gos- 
pel    (2   Cor.    8  :  23  :    Phil.    2  :  25  ;    Col.   4  :  11), 

but  not  always,  for  Priscilla  was  a/g/- 
loiv-laborer  but  not  a  preacher  (Rom.  16: 
3).  It  is  also  applied  to  Urbanus  (Rom. 
16  : 9),  who  may  have  been  a  deacon. 
There  is  no  evidence  that  Philemon 
was  a  preacher  or  pastor.  In  opening 
his  house  for  public  worship  and  in  ex- 
ercising hospitality  to  the  saints  he  was 
indeed  a  fe/low-tc borer  in  the  cause  of 
Christ.  It  would  well  describe  him  if 
a  deacon.  The  traditions  regarding  his 
later  life,  labors,  and  martyrdom  under 
Xero,  as  elder  or  bishop,  are  worthless. 
2.  Apphia,  a  Phrygian  name  of  a 
woman,  expressive  of  endearment,  only 
found  here  in  the  New  Testament.  It 
must  not  be  confounded  with  the  Latin 
Appia  (Acts  28:  i.i).  From  its  position 
immediately  after  Philemon  it  must  be 
the  name  of  one  of  his  family,  doubt- 
less his  wife.  So  most  critics  suppose. 
Instead  of  our  beloved  Apphia,  the 
most  approved  text  has,  more  exactly, 
I  Apphia  the  sister  in  Christ.  Archip- 
1  pus,  meaning  master  of  the  horse, 
jour  fellowsoldier,  applied  to 
;  Epaphroditus  (piiH-  2  :  2.5),  an  associate 
1  in  labor  and  conflict  for  the  cause  of 
Christ,  and  implies  more  than  "fel- 
low-laborer"    (ver.   1;    comp.   2   Tim.   2  :  3). 

I  From  the  position  of  his  name,  Archip- 
!  pus  must  have  been  a  member  of  Phile- 

483 


484 


PHILEMON 


[Ch.  I. 


and   to   'the   church   in   thy   house: 

3  Etimce  to  you,  and  peace,  from  God 
our  Father  and  the  Lord  Jesus  Christ. 

4  hi  thank  my  God,  making  mention 

5  of  thee  always  in  my  ])rayers — J  hear- 
ing of  thy  love  and  faith,  which  thou 
liast  toward  the  Lord  Jesus,  and  toward 

6  all  saints— that  the  communication  of 
thy  faith  may  become  effectual  ''  by 


fellow-soldier,  and  to  the  church  in  thy 

3  house :  Grace  to  you,  and  peace,  from 
God  our  Fatlier  and  the  Lord  Jesus 
Christ. 

4  I    thank    my  God    always,    making 

5  mention  of  thee  in  my  prayers,  hear- 
ing of  thy  love  and  faith,  which  thou 
hast  toward  the  Lord  Jesus,  and  to  all 

6  the  saints;  that  the  fellowship  of  thy 


/Rom.  16  :  5 ;  1  Cor.  16  :  19.  g  Eph.  1  :  2. 

iEph.  1  :  15;  Col.  1  :  4.  fe  Matt.  5 


h  Eph.  1  :  16 ;  1  Thess.  1  :  2 ;  2  Thess.  1  :  3. 
1;  Phil.  1  :9,  11;  1  Peter  2  :  12. 


nion's  family,  very  probably,  as  many 
suppose,  a  son.  From  tlieclinrge  given 
him  in  Col.  4  :  17  (which  sir)  he  tilled 
some  office  in  the  Colossian  church, 
most  ]>rol)al)ly  that  of  pastor  or  teacher. 

And  to  the  church,  the  cougreqa- 
Hon,  or,  assembly,  of  believers,  in  thy 
house.  As  there  were  no  church  edi- 
fices, churches  were  comijelled  to  meet 
in  .s<'ctions  at  private  houses.  (Comp.  ou 
Col.  4 :  15.)  "  In  Col.  1  :  2  Paul  says  to 
the  saints  in  Colossce,  to  designate  the 
Colossian  believers  in  general,  and 
hence  the  limitation  here  after  cA?t;r/i 
indicates  that  he  refers  not  to  the  entire 
liody  of  Christians  at  Colo.ssie,  but  to  a 
certain  number  of  them  who  were  ac- 
customed to  meet  for  worship  at  the 
house  of  Philemon"  (IIackett).  "In 
these  assemblies  in  private  houses  mes- 
sages and  letters  from  the  apostles  were 
announced  or  read.  It  is  perhai)s  to 
the  address  of  this  letter  to  a  congrega- 
tional circle,  as  well  as  to  an  individual 
correspondent,  that  we  are  indebted  for 
its  preservation.  Paul  must  have  w  rit- 
ten  many  such  private  letters"  (Vin- 
cent). 

3.  Grace  to  you  and  peace,  etc., 
the    common    Christian   salutation   of 

Paul.       (Ste    note    on    Oal.    1:.^.)       "  FrOHl 

(iod  our  Father.  The  terms  diller 
in  this,  that  the  former  marks  the  rela- 
tion wliich  (iod  sustains  to  all  men; 
the  latter  that  which  he  sustains  to  his 
spiritual  children  or  such  as  believe  on 
Christ"   (Hackktt). 

4-7.  Thanksgiving,  prayer,  and 
JOY  ON  Piiile.mon'.s  accoint.  His 
Christian  fellowship. 

I.  The  usual  thanksgiving  with 
which,  with  variations,  Paul  begins 
his  Kpistles  to  the  churches,  except 
(Jalatians;  and  also  to  individuals  ex- 
cept 1  Timothy  ('■<"  s.^-  i  Tim.  i  :  12)  and 
Titus.  I  thank  my  God,  etc.  (««•« 
note  ou  Phil.  1:4.)  Always  qualifies  the 
verb    thank.    Translate,   /  thank  my 


God  always.  The  meaning  is,  "I  re- 
member thee  in  my  prayers,  always 
thanking  God  for  what  thou  art  through 
him."  In,  literally,  vpor,,  my  pray- 
ers, at  the  time  and  on  the  occasion  of 
my  prayers. 

5.  Paul's  usual  commendation  of 
those  whom  he  is  addressing,  varied  in 
each  case  according  to  circumstances 
(Col.  1:4;  Phil.  1  :  5,  etc.).  Hearing 
doubtless  through  Epaphras  (Coi.  i :  7, 8 ; 
4  :  12)  and  contirmed  by  One.simus. 
Hearing  of  thy  love  and  faith, 
etc.  The  ground  and  reason  of  his 
thanksgiving  to  God.  Which  thou 
hast  toward  the  Lord  Jesus  and 
toward,  better,  unto,  all  the  saints, 
with  whom  you  come  in  contact.  Both 
the  Lord  Jesus  and  the  Siiints  are 
objects  of  his  love  and  faith.  He  who 
loves  Christ  will  love  the  brethren 
of  Christ  (1  John  4  :  20,  •-'!).  Siucc  faith 
works  through  love  (oai.  5  :  e)  he  who 
exercises  faith  toward  Christ  will  exer- 
cise a  loving  confidence  unto  those  who 
are  truly  Christ's.  In  Col.  1  :  4,  Writ- 
ten about  the  same  time,  Paul  distrib- 
utes faith  in  Christ  and  love  to  the 
saints.  But  why  separate  them  here? 
The  apostle  is  preparing  the  way  for 
Philemon  to  exercise  this  love  and  con- 
fidcnce  in  Onesimus.  Both  love  and 
faith  should  be  exercised  toward  Christ 
and  the  spirit  of  both  should  be  exercised 
unto  the  brethren,  and  in  reference  to 
them.  It  is  not  neces.sary  to  render 
fidelity  instead  of  faith,  a  "  sen.se  very 
rare  in  the  New  Testament  and  never 
when  ccMipled  with  love"  (IIackett). 

6.  That  introduces  the  subject  of 
his  prayers  (ver.  4),  the  intervening 
verse  being  subordinate.  That  the 
communication,  or,  j'elloirship,  of 
thy  faith.  This  is  a  difficult  expres- 
sion. Of  several  interpretations,  one 
of  the  two  following  is  to  l)e  preferred  : 
1.  The  felloirship  of  Philemon  with 
others   in    the    blessings    and    virtues 


Ch.  L] 


PHILEMON 


485 


the  acknowledging  of  every  good  thing 

7  which  is  ^in  you  in  Clirist"  Jesus.  For 
we  have  great  joy  and  consolation  in 
thy  love,  because  the  bowels  of  the 
saints  mare  refreshed  by  thee,  brother. 

8  Wherefore,  » though  I'might  be  much 
bold  in  Christ  to  enjoin  thee  that  which 


faith   may    become   effectual   in   the 
knowledge  of  every  good  thing  which 

7  is  in  us,  unto  Christ.  For  I  had  much 
joy  and  consolation  in  thy  love,  be- 
cause the  hearts  of  the  saints  have 
been  refreshed  through  thee,  brother. 

8  Wherefore,  though  having  much  bold- 
ness in  Christ  to  command  thee  that 


m  Ver.  20  ;  2  Tim.  1 


1  Thess.  2  :  6. 


which  accompany  faith  in  Christ.  So 
Doctor  Hackett,  who  thus  paraphrases 
the  thought:  "Having  such  evidence 
that  Philemon  was  a  sharer  in  the 
grace  of  the  gospel,  the  apostle  prays 
that  his  friend's  participation  in  Chris- 
tian fellowsliip,  founded  on  his  faith 
and  evinced  as  so  real  by  his  love,  may 
become  more  and  more  perfect  by  his 
full  comprehension  of  all  the  duties 
and  virtues  which  honor  the  Christian 
name."  2.  A  sharing  with,  a  participa- 
tion, of  thy  faith,  its  fruits,  with  others, 
in  the"  sense  of  charitable  distribution. 
So  Lightfoot,  Moule,  and  Vincent. 
Thus  the  Greek  word  is  used  in  Rom. 

15  :  26    (on    whitb    see   note)  ;    2   Cor.    9  :  13, 

and  Heb.  13  :  16.  Compare  a  like  use 
of  the  verb  in  Rom.  12  :  13 ;  Gal.  6:6; 
Pliil.  4  :  15.  "He  prays  that  the  love 
and  faith  which  so  greatly  aid  and 
comfort  all  the  saints  may  likewise 
communicate  their  blessings  to  Onesi- 
mus,  though  he  does  not  mention  his 
name"  (Vincent).  These  two  inter- 
pretations, however,  are  not  far  apart, 
and  the  latter  could  be  largely  in- 
cluded in  the  former.  By  either,  Paul 
would  be  preparing  the  way  for  his  re- 
quest to  Philemon.  By  kindness  to 
Onesimus,  Philemon  w^ould  be  exercis- 
ing the  fellowship  of  faith,  and  both 
would  be  participating  in  its  virtues 
and  blessings.  The  meaning  must  be 
along  in  this  line.  Such  feeling  and  ac- 
tion is  what  is  prayed  for  in  this  clause. 

May  become  effectual,  in  its  out- 
going toward  others,  by  the  ac- 
knowledging, better,  in  the  know/- 
edge,  the  full  knowledge,  of  every 
good  thing  (coi.  2  : 2),  of  every  grace 
and  gift  which  Christians  possess,  in 
their  practical  manifestations  (Phii.  i  -. 
«).  Which  is  in  you,  or,  according 
to  a  better  text,  in  us,  which  operates 
in  our  souls  as  Christians.  In,  better, 
unto,  Christ  Jesus,  to  his  glory  and 
to  the  honor  and  good  of  his  cause. 

7.  For,  introduces  the    reason  for 


offering  this  thanksgiving  and  prayer. 
We  have,  that  is,  Paul  and  Timothy. 
But  the  better  supported  text  reads,  / 
had,  on  receiving  the  report,  great 
joy  and  consolation,  yielding  com- 
fort and  encouragement,  in  thy  love, 
on  account  of  it.  Because  the 
bowels,  or  using  a  more  modern  fig- 
ure and  phraseology  (see  ou  Phii.  1 :  s) ,  Be- 
cause  the  hearts,  of  the  saints  are, 
rather,  have  been,  refreshed  through, 
by  means  of,  thee.  Through  his  hos- 
pitality, caring  for  the  sick,  sympathy 
with  the  afflicted,  and  kindness  for  those 
in  want.  Doubtless  Philemon  had  en- 
tertained missionary  brethren  and  for- 
j  warded  them  on  their  journeys  (Titus  :i  : 
13;  ,3  John  fi).  In  addition,  Paul  ad- 
dresses Philemon  with  the  affectionate 
term  of  brother,  making  it  emphatic 
at  the  thought  of  such  exhibitions  of 
Christian  friendship  and  love. 

8-21.  Paul's  plea  for  Onesimus. 

8.  Paul  makes  a  i^ersonal  request, 
not  as  an  apostle,  but  as  an  old  man 
and  a  prisoner,  the  granting  of  wliich 
would  be  an  expression  of  love. 
Wherefore,  because  of  thy  generous 
character,  hospitality,  and  kindly 
deeds.  Connects  in  thought  with  "I 
beseech  thee  "  of  the  next  verse. 
Though  I  might  be  much  bold, 
better.  Though  having  much  boldness 
in  Christ,  which  he  already  possessed, 
growing  out  of  their  relations  in  Christ, 
not  only  of  Paul  as  an  apostle  with  au- 
thority, but  of  Philemon  as  obligated 
to  Paul  for  his  conversion.  He,  indeed, 
possessed  the  right  to  exercise  this  au- 
thority if  necessarv.  On  boldness  com- 
pare Phil.  1  :  20";  2  Cor.  7:4.  To 
enjoin,  or,  command,  thee,  a  strong 
word,  implying  authority.  That 
which  is  convenient,  rather,  fitti ng, 
becoming,  hence  proper  and  right  un- 
der the  circumstances  (Coi.  3 :  is).  Paul 
has  in  mind  the  forgiveness  and  recep- 
tion of  Onesimus  as  the  right  and  fit- 
ting thing  to  do. 


486 


PHILEMON 


[Ch.  I. 


9  is  convenient,  yet  "for  love's  sake  I 
rather  beseech  thee,  beins  such  an  one 
as   Paul  the  aged,  Pand   now  also   a 

10  i)risoiier  of  Jesus  Christ.  I  beseech 
thee  for  my  son  'lOnesiinus,  f  whom  I 

11  have  begotten  in  my  bonds:  which  in 
time  past  was  to  thee  unprofitable,  but 


9  which  is  becoming,  yet  for  love's  sake 
I  beseech  ratlier ;  being  such  a  one,  as 
Paul  an  old  man,  and  now  also  a  pris- 

10  oner  of  Christ  Jesus.     I  beseech  thee 
for  my  child,   whom   I   begot   in  my 

11  bonds,"  Onesimus ;    wlio  in  time  past 
was  useless  to  thee,  but  is  now  useful 


o  2  Cor.  10  :  1. 


p  Ver. 


Col.  4  :  9. 


1  Cor.  4  :  15 ;  Gal.  4  :  19. 


9.  Yet  for  love's  sake.  Love, 
not  limited  to  Pliilemon,  nor  to  that  ex- 
isting between  I'aul  and  Philemon,  l)ut 
tiiat  which  is  cliaractcristic  of  Chris- 
tians generally.  Philemon  had  sliown 
tliat  he  possessed  this  Christian  virtue 
(vir.  7),  and  Paul  appeals  to  it  in  behalf 
of  Onesimus,  I  rather  beseech 
thee,  /  beseech  rather  xXvaw  command. 
Thee  should  be  omitted.  He  would 
obtain  through  love  and  entreaty  (oomi). 
Phil,  i  :  2)  what  he  had  a  riglit  to  enjoin. 

Being  such  an  one.  Is  this  to  be 
joined  to  "beseech"  of  ver.  9  or  to 
"  beseech  "  of  ver.  10?  It  holds  an  in- 
termediate place  in  thought  between 
the  two.  Yet  it  is  closely  connected 
w  ith  the  preceding  clause  by  the  idea 
of  love.  The  verb  that  follows  is  the 
more  emphatic  by  beginning  a  new 
sentence,  it  is  enforced  by  the  filial  re- 
lation of  Onesimus  to  the  apostle.  So 
it  is  well  to  separate  this  verse  from 
the  preceding  by  a  semicolon  and  from 
the  following  verse  by  a  period.  Be- 
ing such  as  I  am  known  to  be,  as,  for 
example,  Paul  the  asfed,  and  now 
also,  in  addition  to  my  age,  a  pris- 
oner of  Christ  Jesus,  not  only  be- 
longing to  Christ,  but  on  whose  account 
I  am  and  continue  to  be  in  bonds  (ver. 
1).  Lightfoot  renders  "  Paul  an  ambas- 
sador" and  urges  strong,  but  not  suffi- 
cient, reasons.  ^'  Anilxissador  does  not 
.seem  (luite  ai)propriate  to  a  private  let- 
ter, and  di»es  not  suit  Paul's  attitude  of 
entreaty.  Tlie  suggestion  of  public  re- 
lations is  rather  in  a  prisoner  of  Christ 
Jesus"  (Vincent).  The  phrase,  an 
aged  man,  was  variously  applied  to 
persons  from  fortj^-tive  to  over  sixty 
years  of  age.  See  autlior's  "  flarmony 
of  the  Acts,"  p.  1()7.  Paul  was  now 
sixty  years  old,  if  he  was  thirty-one  at 
the  stoning  of  Stephen,  On  account  of 
persecutions^  and  hardships  which  lie 
had  cndurtMrhe  niay  liave  aged  prema- 
turely. His  declining  years,  as  well  as 
the  weakness  of  old  age  with  his  achled 
helple-ssness    in    bonds,   would  appeal 


.strongly  to  Philemon's  sympathy  and 
love. 

10.  Having  begun  his  entreaty,  not 
authoritatively  nor  officially  as  an 
apostle,  but  in  his  personal  capacity,  as 
one  advanced  in  years,  and  bound  witli 
a  chain  to  his  keeper,  he  continues  and 
enforces  his  entreaty  by  further  per- 
sonal considerations.  I  beseech 
thee,  making  my  entreaty  personal 
and  definite,  for  my  son,  better, //«</ 
child,  a  more  expressive  and  tenderly 
attectiouate  designation,  as  a  spiritual 
child  (Gal.  4  :  19).  Whom  1  have 
begotten,  more  exactly  /  begot, 
at  some  definite  past  time,  in  my 
bonds,  in  my  imprisonment.  The 
bonds  are  those  of  Paul  only,  not  at  all 
those  of  Onesimus,  who  befng  at  large 
was  useful  to  the  apostle  (ver.  ii)^  and 
was  free  to  be  sent  back  to  Philemon 
(ver.  12).  As  a  Spiritual  father,  Paul 
being  instrumental  in  the  conversion 
of  Onesimus,    he    had    begotten    him 

through    the    gospel    (l    Cor.   4   :   15;   James 

1  :  1^),  And  this  while  as  a  prisoner  he 
gladly  welcomed  all  who  came  to  him. 
"  Hence  not  to  heed  the  apostle  was  to 
turn  away  a  father's  pleading  for  his 
child  "  (Hackett). 

Onesimus,  meaning  jyrofitable,  a 
common  name  among  the  Greeks,  espe- 
cially of  slaves.  He  appears  to  have 
been  the  slave  of  Philemon,  and  had 
run  away  from  his  master,  and  had 
wronged,  perhaps  robbed  him.  Notice 
how  delicately  Paul  adjusts  the  sen- 
tence, arousing  his  friend's  sympathy, 
intimating  his  own  deep  spiritual  inter- 
est in  the  one  for  whom  he  pleads,  thus 
prei^aring  the  way  for  mentioning  the 
name,  Onesimus,  "A  perfect  touch  of 
heart-rhetoric  "  (MOULE), 

11.  117/0  in  time  past,  once,  Avas 
to  thee  unprofitable,  useless,  and 
so  untrue  to  his  name.  Notice  the 
meaning  of  Onesimus  (ver.  10).  There 
is  no  positive  reference  here  to  any 
crime  he  had  committed.  But  now, 
conditions  are  changed,  he  having  be- 


Ch.  I.] 


PHILEMON 


487 


now  profitable   to   thee  and   to   me: 

12  whom  I  have  sent  again.  Thou  there- 
fore 3  receive  him,  that  is,  mine  own 

13  bowels.  Whom  I  would  have  retained 
with  me,  *  that  in  thy  stead  he  might 
have  ministered  unto" me  in  the  bonds 

14  of  tlie  gospel :  but  without  tliy  mind 
would  I  do  nothing  ;  "that  thy  benefit 
should  not  be  as  it  were  of  necessity, 


12  to  thee  and  to  me  ;  whom  T  sent  back 

13  to  thee,  that  is,  my  own  heart ;  whom  I 
would  have  desired  to  Iceep  with  my- 
self, that  in  thy  stead  he  might  minis- 
ter to  me  in  the  bonds  of  the  gospel. 

li  But  without  thy  consent  I  wished  to 
do  nothing ;  that  thy  benefit  may  not 
be  as  it  were  of   necessity,  but  will- 


s  Eph.  4  :  32. 


17;  Phil.  2  :  30. 


M  2  Cor.  9  :  7. 


come  a  Christian,  profitable,  useful, 
to  thee  and  to  me,  and  thus  doubly 
true  to  his  name.  Formerly  worthless 
and  a  runaway,  now  personally  useful 
to  both  Philemon  and  Paul  in  a  new 
and  higher  character  as  a  Christian. 
In  ver.  13  the  apostle  refers  to  services 
of  Onesimus  to  himself.  Since  Paul 
employed  an  amanuensis  in  writing  his 
Epistles,  and  slaves  were  often  em- 
ployed in  that  capacity,  Haekett  sug- 
gests that  "possibly  Onesimus  may 
have  been  trained  in  that  art,  and 
writing  for  the  apostle  may  have  been 
one  of  the  ways  in  which  he  was  able  to 
assist  him."  Lightfoot  regards  audio 
lae,  "  as  an  afterthought,"  at  least  it  is 
an  additional  impressive  thought,  for 
the  order  of  the  Greek  is  exceptional. 
"According  to  common  Greek  usage, 
the  first  person  would  naturally  pre- 
cede the  second." 

VZ,  Whom  I  have  sent  again, 
literally,  whom  I  sent  hack  to  thee. 
"The  epistolary  aorist,  by  which  the 
writer  puts  himself  at  the  point  of  time 
when  the  correspondent  is  reading  his 
letter"  (Vincent).  From  Col.  4  :  8, 
9,  it  is  evident  that  Onesimus  accompa- 
nied Tychicus  and  the  letter.  Thou 
therefore  receive  him.  According 
to  the  most  approved  text,  all  this 
should  be  omitted  except  him,  which 
is  very  emphatic.  The  whole  verse 
then  should  be  rendered,  Whom  I  sent 
back  to  thee,  him,  that  is,  mine  own 
bowels,  better,  my  own  heart,  as  it 
were  a  part  of  myself,  dear  to  me  as  my 

very-  heart     (PIiH-    l  :    8;    2  :  l  ;    Col.    3  :    12), 

The  Revised  version  thus  paraphrases 
him.,  "whom  I  have  sent  back  to  thee 
■in  his  own  person,  that  is,  my  very 
heart."  While  this  brings  into  view 
the  emj)hasis  of  him,  and  the  personal 
return  of  Onesimus,  it  does  not  exhibit 
so  clearly  the  close  relation  of  "  him  " 
to  Paul's  heart  as  does  the  briefer  ren- 
dering. 
13.  Whom   I  Avould;  could  have 


ivished,  had  it  been  proper  and  right, 
to  retain  with  myself,  had  I  consulted 
my  own  feelings  and  convenience 
Literally,  Whom  I  was  ivishing.  The 
above  is  an  allowable  use  of  the  imper- 
fect, and  is  adopted  by  Haekett,  Light- 
foot,  and  others.  Compare  such  a  use 
in  Rom.  9  :  3.  (Seeuote.)  But  is  the 
apostle  here  expressing  a  conditional 
wish?  Is  he  not  rather  expressing  in 
this  and  the  next  verse  what  actually 
took  place?  "No  such  conditional 
clause  is  implied,  for  Paul  does  not  in- 
timate that  the  fulfillment  of  his  wish 
was  impossible,  and  therefore  he  did 
not  cherish  it,  but  only  that,  though 
he  entertained  the  wish,  he  refrained 
from  acting  upon  it  until  he  should 
have  learned  Philemon's  pleasure  in 
the  matter  (ver.  u)  "  (Vincent).  That 
in  thy  stead,  on  thy  behalf,  as  thy 
representative,  thus  rendering  service 
to  Philemon  as  well  as  to  Paul,  he, 
"the  faithful  and  beloved  brother" 
(Col.  i  :  9)^  might  'minister  to  me,  as  a 
personal  attendant,  performing  service 
of  sympathy  and  benevolence.  Unto 
me  in  the  bonds  of  the  gospel, 
on  account  of  which  he  was  imprisoned. 
His  bonds  were  in  consequence  of 
preaching  the  gospel.  "  The  fact 
merely  of  his  being  a  slave  would  not 
show  that  Onesimus  could  not  have 
aided  Paul  as  a  preacher,  for  the 
ancient  slaves  were  not  excluded  by 
law  from  the  means  of  instruction,  and 
there  was  a  class  of  them  among  the 
Romans  called  literati,  on  account  of 
the  use  which  their  master  made  of 
their  literary  abilities"  (Hackett). 

14.  But  'without  thy  mind,  thy 
judgment,  thy  consent,  would  I  do 
nothing,  /  w/s/^^'c/  to  do  nothing,  in 
retaining  Onesimus  as  an  attendant 
and  a  personal  helper.  That  thy 
benefit,  thy  goodness^  thy  favor  to- 
ward me,  should  not  be  as  it  were 
of,  or  simply  as  of,  necessity,  a 
softened  expression  :    that  thy  favor 


488 


PHILEMON 


[Ch.  I. 


15  but  willingly.  «  For  perhaps  he  there- 
fore departed  for  a  season,  that  thou 

16  shouldest  receive  him  for  ever;  not 
now  as  a  servant,  but  above  a  servant, 
ra  brotl)er  beloved,  specially  to  me, 
but  how  much  more  unto  thee,  both  in 

17  the  flesh,  and  in  the  Lord  !  If  thou 
count  me   therefore   »a    partner,   re- 


15  ingly.  For  perhaps  he  departed  for  a 
time  on  this  account,  that  thou  might- 

16  est  have  him  back  forever ;  no  longer 
as  a  servant,  but  above  a  servant,  a 
brother  beloved,  especially  to  me,  but 
how  much  more  to  tliee,  both  in  the 

17  flesh,  and  in  the  Lord  !    If  thou  coun^ 


z  Gen.  45  :  5,  8. 


ij  Matt.  23  :  8 ;  1  Tim.  6  :  2  ;  1  John  5  ; 


z  2  Cor.  8  :  23. 


miglit  not  have  the  appearance  of  ne- 
cessity. Paul  felt  assured  that  retain- 
ing Onesiinus  in  his  service  would  have 
met  with  Piiileinon's  approval,  but  he 
did  not  wish  to  appear  like  compelling 
Philemon's  consent.  But  willingly, 
from  free  irill.  If  Onesimus  should 
minister  to  the  apostle  it  must  be  from 
the  expressed  free  will  of  Philemon, 
Paul  is  giving  a  reason  for  sending 
hack  Onesimus,  He  does  not  intimate 
that  he  was  about  to  ask  Philemon's 
consent,  nor  that  he  wished  Philemon 
to  send  Onesimus  back,  for  that  would 
have  necessitated  along  and  expensive 
journey;  besides,  he  expected  to  visit 
Colosse  before  long  ( ver.  22 ).  Such  things 
Paul  leaves  entirely  for  future  develop- 
ments. 

15.  Another  reason  for  retaining 
Onesimus.  Paul  would  not  thwart  a 
possible  divine  purpose.  For  per- 
haps. Jle  modestly  suggests  what 
had  not  been  revealed  to  him.  He 
therefore  departed,  lie  was  parted 
from  thee  to  this  end,  or,  on  this  account. 
Paul  does  not  say,  "He  ran  away," 
which  might  excite  unpleasant  and 
indignant  feelings.  The  passive  teas 
parted  (literally),  and  the  words  on 
this  account  brijig  Onesimus'  depar- 
ture into  some  connection  with  the 
orderings  of  divine  providence.  Com- 
pare liow  Joseph  connects  his  sale  into 
Egypt  with  (xod's  purpose:  "God  did 
send  me  l)cfore  you  "  (Gen.  45  :  5).  For 
'a  season,  for  an  hour  as  it  were  in 
comi)aris<)n  with  the  "forever,"  the 
duration  of  the  future  reception.  That 
thou  shouldest  receive  him  for 
ever,  both  for  time  and  eternity. 
"The  relation  in  this  case  cannot  be  that 
of  master  and  .servant,  which  is  tempo- 
rary, l)ut  mtist  be  that  of  believers  in 
Christ,  wliich  makes  them  equal  sharers 
in  the  Itlessings  of  a  kingdom  that  has 
no  end  "  (  H.\rKKTT),  The  verb  re- 
ceive (compound  verb  in  the  original) 
denotes  completeness  (piui.  4  :i8),  have 
him  fully,  a  meaning  in  harmony-  with 


I  the  new  spiritual  and  eternal  relation- 
ship.    It  may  mean,  according  to  Light- 
!  foot,    have  him  back,   but  there  is  no 
1  other  instance  of  such  a  use  of  the  word 
i  in  the  New  Testament.     Of  course  it  is 
implied    that    Philemon    would    have 
Onesimus  hack,  but  into  a  relationship 
which   would  be  always  enduring.     It 
seems  to  me  that  both  ideas    are   in- 
volved in  the  passage. 

16.  Not  now,  no  longer  as  a 
servant,  as  a,  bondman,  or,  slave,  as 
one  in  this  permanent  servile  condi- 
tion. On  servant  compare  note  on 
Matt.  8  :  9.  Paul  does  not  say  that 
Philemon  is  to  receive  him  free,  no 
longer  a  servant,  but  no  longer  as  a 
servant.  Onesimus  would  return  in  a 
new  and  added  relation,  and  Philemon 
should  receive  and  treat  him  accord- 
ingly    (Col.   4:1;    Gal.  3:28).        HoW     he 

was  to  receive  him  is  explained  :  But 
above,  or,  more  than,  a  servant, 
namely,  a  brother  beloved,  raised 
to  the  higher  plane  of  Christian  brotli- 
erhood.  The  servile  condition  of  the 
slave  is  forgotten  in  the  tender  and 
loving  relation  of  a  spiritual  brother. 
I  Specially  to  me,  as  a  son  in  the 
j  faith,  "  a  faithful  and  beloved  brother  " 
(Col.  4:9).  But  hoAV  much  more 
unto  thee,  since  he  belongs  to  thee. 
From  the  idea  of  ownership  Paul  con- 
ceives Philemon  as  receiving  not  merely 
the  service  of  a  bondman,  but  the  lov- 
ing and  devoted  ministries  and  faithful 
services  of  a  Christian  brother.  And 
this  both  in  the  flesh,  in  his  exter- 
nal relation  in  which  Onesimus  would 
be  more  valuable  to  Philemon,  and  in 
the  Lord  !  in  that  higher  spiritual 
relation  in  which  all  are  one  in  Christ 
(Gal.  3  :  28).  This  vcrsc  sliould  not  end 
with  an  interrogation  point,  but  with 
an  exclamation  point,  as  in  the  Im- 
proved version. 

17.  Paul  enforces  the  main  point  of 
his  letter  by  an  appeal  to  Philemon, 
founded  on  Christian  fellowship.  If 
thou  count  me  therefore  a  part- 


Ch.  L] 


PHILEMOIS^ 


489 


18  ceive  him  as  myself.  If  he  hath 
wronged  thee,  or  oVeth  thee  aught,  put 

19  that  on  my  account.  I  Paul  have 
written  it  with  mine  own  hand,  I  will 
repay  it :  albeit  I  do  not  say  to  thee 
how  thou  owest  unto  me  even  thine 


est  me  therefore  a  partner,  receive  him 
as  myself. 

18  But  if  he  wronged  thee  in  any'  way, 
or  owes  thee  anything,  put  that  to  my 

19  account.  I,  Paul,  have  written  it  with 
my  own  hand,  I  will  repay.  Not  to 
say  to  thee,  that  thou  owest  me  ako 


uer,  better,  If  therefore,  in  view  of 
considerations  thus  urged  and  of  Onesi- 
mus  being  sent  back  under  such  cir- 
cumstances, thou  holdest  me  to  be  a 
fellow-partner,  not  merely  in  friend- 
sliip,  but  in  the  fellowship  (ver.  6)  of  the 
faith,  love,  and  blessings  of  the  gospel. 
Receive  him,  resuming  and  contin- 
uing the  request  of  ver.  10  and  11.  As 
myself,  as  my  representative,  into  thy 
fellowship  as  a  felloiv,  an  associate  in 
Christ.  Not  to  do  this  would  be  to 
spurn  Paul  as  well  as  Onesimus.  (Comp. 
on  ver.  12. )  How  diftcrent  this  plea  from 
that  of  Pliny,  w^ho  entreats  his  friend 
Sabinianus  not  to  torture  a  returning 
slave,  wiio  was  a  suppliant  for  his 
mercy.  Roman  laws  permitted  a  mas- 
ter to  take  the  life  of  an  absconding 
servant.  A  brand  mark  at  least  was 
the  penalty  of  an  unsuccessful  attempt 
to  escape.  The  branded  fugitive  was  a 
common  sight  among  the  slaves  of 
wealthy  Athenians. 

18.  Paul  anticipates  and  guards 
against  any  possible  hindrance  to  the 
favorable  reception  of  Onesimus.  But, 
if  he  hath  Avronged  thee,  in  any- 
thing, or  oweth  thee  aught.  Notice 
how  delicately  the  apostle  puts  the  case 
in  the  form  of  a  supposition.  Do  the 
two  verbs  refer  to  two  acts,  the  first  to 
running  away  and  the  consequent  loss 
of  service,  and  the  second  to  some  dis- 
honesty or  theft  before  his  flight,  or  do 
they  refer  to  the  same  act  under  dilFer- 
ent  aspects?  What  follows,  Put  that, 
or,  place  this,  to  my  account,  favors  a 
single  act  whatever  it  may  have  been. 
Was  this  a  loss  of  service,  or  the  loss 
through  dishonesty  and  theft  which 
Paul  says  he  is  ready  to  pay  ?  It  is  not 
necessary  to  suppose  that  Onesimus 
had  robbed  his  master.  There  are 
rather  some  things  against  such  a  sup- 
position. "  It  may  be  doubted  whether 
Paul  would  speak  of  an  immorality, 
per  se,  like  stealing  (even  as  practised 
among  slaves,  see  Titus  2  :  10)  in  so 
hesitating  a  tone  {if  he  wronged  thee) ; 
and  Avhether  if  Onesimus  had  sinned  in 
that  way,  he  would  not  have  taken  a 


nearer  way  to  the  heart  of  Philemon  by 
a  full,  unextenuating  admission  of  the 
wrong"  (Hackett).  Clandestine  es- 
cape might  itself  be  regarded  as  a 
wrong  against  his  master,  and  so  also 
the  loss  of  personal  service  which  he 
had  failed  to  render  in  his  absence, 
might  be  viewed  as  a  debt  he  had  in- 
curred. "  Whether  it  was  known  to  the 
apostle  that  he  had  committed  some 
other  oflense,  especially  embezzlement 
or  debt,  as  many  writers  assume,  we  do 
not  know.  From  this  passage  we  by 
no  means  discover  this;  and  indeed  it 
is  hardly  probable  that,  if  the  apostle 
had  known  or  conjectured  any  such 
thing,  he  would  have  expressed  himself 
in  so  half-sportive  a  manner  as  he  has 
done"  (Bleek,  in  "Lange's  Com."). 

19.  Paul  gives  his  personal  pledge, 
I  Paul,  very  emphatic,  making  the 
pledge  as  strong  as  could  be  demanded. 
Have  Avritten  it  with  mine  OAvn 
hand.  Literally,  I  did  write  it,  "the 
tense  commonly  used  in  signatures" 
(LiGHTFOOT).  AVhether  he  wrote  with 
his  own  hand  "the  entire  letter,  or  all 
from  verse  19  to  the  end,  is  purely  a 
matter  of  speculation  "  (Vincent).  It 
appears  at  least  that  now-  Paul  took  the 
l>en  and  wrote,  I  will  repay  it,  and 
probably  the  whole  of  this  and  the  pre- 
ceding verse.  But  both  Lightfoot  and 
Hackett  think  that  the  autograph,  "  I 
Paul,"  occurring  where  it  does,  indi- 
cates that  he  wrote  the  whole  letter 
with  his  own  hand  instead  of  employ- 
ing an  amanuensis  as  usual.  Albeit  I 
do  not  say  to  thee,  literally,  that  1 
say  not  to  thee,  as  I  would  have  a  right 
to  say,  hoAV  thou  owest  unto  me, 
even  thine  own  self,  thy  salvation, 
thy  conversion,  besides,  in  addition 
to  anything  Onesimus  owes  thee.  The 
connecting  thought  may  be  expressed, 
"  I  assume  this  obligation  in  order  not 
to  insist  on  your  great  personal  debt  to 
me."  Or  there  may  be  a  suppressed 
thought  thus,  "  Accept  this  pledge 
that  I  may  not  insist  on  my  rights 
as  to  your  great  personal  obligation 
to  me." 


400 


PHILEMON 


[Ch.  I. 


20  own  self  besides.  Yea,  brother,  let  me 
have  joy  of  thee  in  the  Lord  :  »  refresh 
my  bowels  in  the  Lord. 

21  ^  Having  confidence  in  thy  obedience 
I  wrote  unto  thee,  knowing  that  thou 

22  wilt  also  do  more  than  I  say.  But 
withal  prepare  me  also  a  lodging:  for 
"I  trust  that  through  your  prayers  I 
shall  be  given  unto  you. 


20  thine  own  self  besides.  Yea,  brother, 
let  me  have  joy  of  thee  in  the  Lord. 

21  Refresh  my  heart  in  Christ.  Having 
confidence  in  thy  obedience  1  have 
written  to  thee,  knowing  that  thou 
wilt  also  do  more  than  I  say. 

22  But  at  the  same  time  be  preparing 
for  me  also  a  lodging  ;  for  I  hope  that 
through  your  prayers  I  shall  be  given 
to  you. 


b  2  Cor.  7  :  16. 


c  Rom.  15  :  30-32 ;  Phil.  1  :  25,  26 ;  2  :  24. 


20.  Yea,  in  anticipation  of  a  favor- 
able answer  and  contirniinof  the  request, 
iVcS,  brothiT,  beloved  and  honored 
one,  as  I  am  sure  you  will  say.  Let 
me  have  joy,  or,  profit,  of  thee. 
Let  me  l)e  profited  and  so  comforted  of 
thee.  It  will  be  a  favor  to  myself.  By 
the  use  of  the  rare  verb  onaimen 
(ofaiixtif^  profit,  help)  there  appears  to 
be  a  play  on  the  name  Onesimus.  ("^fe 
ou  ver.  10.)  "Let  tliis  profit  be  mutual; 
if  you  have  profited  from  liim,  let  me 
have  it  from  you."  In  the  Lord, 
since  all  three  were  united  in  him  as 
Christians.  The  profit  and  the  conse- 
quent joy  would  be  Christian  though 
connected  witii  earthly  things.  Re- 
fresh my  bowels,  my  heart  (vir.  -), 
relieve  of  anxiety,  give  rest  and  revive 
my  troubled  heart,  refresh  my  soul,  in 
the  Lord,  rather,  according  to  the 
best  text,  in  Christ,  as  a  Christian  act, 
since  they  were  both  spiritually  united 

to  Christ,    (f^oiup.  note  oil  ver.  7.) 

21.  Paul's  final  word.  His  assur- 
ance that  Philemon  would  most  gener- 
ously accede  to  liis  request.  Haviii^^ 
confidence,  in  tliy  obedience,  not  so 
much  to  me  as  to  Christ,  the  Lord. 
Paul  felt  a.><sured  of  Philemon's  obedi- 
ent spirit  to  Christ  and  to  the  claims  of 
brothers  in  tlie  gospel.  The  granting 
of  tlie  request  is  viewed  not  merely  as 
an  act  of  love  l)nt  of  Christian  duty,  I 
w  rote  to  thee,  as  I  have  done, 
knowing  that  thou  wilt,  do  what  I 
say  and  also  do  more  than  I  say. 
Does  Paul  mean  that  Philemon  will 
emancipate  his  slave-l)rother?  Perhaps 
so.  Tlie  expression  is  general,  but  he 
comes  very  near  expressing  the  thought. 
"  The  word  '  emancipation  '  seems  to  be 
trembling  on  his  lips,  and  yet  he  does 
not  once  utter  it"  (LKiHTFOOT,  p.  ;?21). 
Similarly  Ilackett,  (iodet,  Alford,  and 
others.  But  some  others  regard  tliis  as 
a  compliment  to  Philemon's  generous 
character.  Philemon  must  have  granted 


the  request  as  he  understood  it,  for  lie 
would  not  have  permitted  such  a  letter 
to  pass  down  to  posterity  as  a  witness 
against  his  ingratitude.  Whatever  was 
Paul's  meaning  in  this  passage  he  lays 
down  principles  in  this  P>pistle  which 
would  not  only  curtail  the  abu.ses  of 
slavery,  but  which  would  ultimately 
destroy  it  forever.  Such  has  been  the 
effect  of  the  gospel  from  the  first  till  the 

present.      (see  Eph.  e  :  S,  9,  note.) 

22-25.  Closing    request,    salu- 
tations, AND  BENEDICTION. 

22.  Paul  hopes  soon  to  visit  Colosse, 
and  desires  preparation  made  for  his 
visit.     JBut  withal,  at  tlie  same  time 
with  generou.sly  acceding  to  my  request 
and  giving  Onesimus  a  most  favorable 
reception,  prepare,  be  preparing  at 
once,   as  I   expect  soon   to  arrive,    a 
lodging,  a  place  of  entertainment  as 
a  guest.     The  primary  meaning  of  the 
word  is  hospitality,  and  refers  to  quar- 
tei*s  in  an  inn,  or  to  a  room  in  a  pri- 
vate house.     Doubtless  in  this  case  it 
would  be  in  Philemon's  home,    (see  uote 
ou  this  word  iu  Acts  2s  :  2.3. )     JSomc  havc  in- 
ferred from  this  passage  that  this  Epis- 
I  tie  was  written  from  Ciesarea,  because 
I  Paul  had  proposed  to  go  to  Spain  from 
:  Rome    (Koiu.  15  :  2^).     But    Paul    some- 
j  times  changed  his  plans  (2  cor.  1 :  le.  uote). 
!  And  the  intercourse  between  Rome  and 
j  Colosse  was  doubtless  quite  as  easy  and 
frequent  as  between  Ciesarea  and  Co- 
I  losse.     There  is  also  a  harmony  l>etwcen 
this  pas.sage  and  Phil.  2  :  24.     Phili))i)i 
was    on    tlie    great    highway  between 
Europe    and    Asia,   and   so   he   would 
I  naturally  take  Philippi  on  liis  way  to 
Colosse.     For  I  trust,  /  hope,  desire 
;  and    expect,    that     through     your 
prayers  for  this  end.  (("Mip.  I'lni.  1  :  w.) 
Paul  recognized  the  power  of  prayer. 
I    shall    be    given    unto    you,*  as 
a  gracious  favor  to  you.     Others  too, 
I  we    may  be    sure,   were    praying    for 
I  him.       Compare     Peter's    deliverance 


Ch.  I.] 


PHILEMON 


491 


23  There  salute  thee  ^  Epaphras,  my  fel- 

24  lowprisoner  in  Christ  Jesus;  « Marcus, 
f  Aristarchus,  sDemas,  i^  Lucas,  mj'  fel- 
lowlabourers. 

25  >  The  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit.    Amen. 


23  There  salute  thee  Epaphras,  my  fel- 

24  low-prisoner  in  Christ  Jesus,  Mark, 
Aristarchus,  Demas,  Luke,  my  fellow- 
workers. 

25  The  grace  of  our  Lord  Jesus  Christ 
be  with  your  spirit. 


d  Col.  1:7;  4  :  12. 
a  Col.  i 


e  Acts  12  :  12,  25.  /  Acts  19  :  29  ;  27  :  2  ;  Col.  4  :  10. 

14 ;  2  Tim.  4  :  10.  ft  2  Tim.  4  :  11.  i  2  Tim.  4  :  22. 


from  prison  in  answer  to  prayer  (Acts 

12  :  11). 

23,  24.  Salutations.  There  salute 
thee  Epaphras,  Paul's  messenger  to 
the  Colossians,  a  native  of  Colosse,  and 
the  probable  founder  of  the  churcli 
there.  My  fellowprisoner  in 
Christ  Jesus,  as  a  Christian  sharing 

Paul's    captivity,       (see    note,     Col.    4:12.) 

Marcus,  of  Jerusalem,  cousin  of  Bar- 
nabas.    (See  note  on  Col.  4  :  10.)     Aristar- 

chus,  a  Macedonian  of  Thessalonica, 
who  accompanied  Paul  to  Rome  (Acts 

27    :    2  ;    see    note    ou     Col.  4  :  10).       DcinaS, 

probably  of  Thessalonica  (-2  Tim.  4  :  10), 
still  among  the  faitliful.  But  see  note 
on  Col.  4  :  14.  Lucas,  Z»^t  the  evan- 
gelist and  the  beloved  physician.  (See 
on  Col.  4:14.)  My  fellowlaborcrs, 
engaged  actively  in  preaching,  or  doing 
various  kinds  of  evangelical  work, 
with  Paul  or  under  his  direction,  (see 
on  ver.  1.)  All  the  pcrsous  saluted  in 
Colossians  are  named  here,  except 
Jesus  Justus  (Col.  4  :  11)^  wlio  may  have 
been  absent  at  the  time  of  penning  this 
letter.  But  Philemon  is  not  mentioned 
in  the  salutations  to  the  Colossians 
which  is  confirmatory  of  the  view  that 
the  Epistle  to  them  was  sent  at  the  same 
time  as  this  to  him. 

25.  The  grace  of  our  Lord 
Jesus  Christ,  etc.  The  same  as  in 
Gal.  6:18,  on  which  see  note.  (Comp. 
ver.  3  of  this  Epistle.)  A  bcautiful  ending 
of  a  private  friendly  letter,  permeated 
with  the  spirit  and  love  of  Christ. 
Amen,  omitted  by  the  best  text.  The 
subscription  is  doubtless  a  true  state- 
ment, but  is  by  a  later  hand,  and  did 
not  originally  belong  to  the  Epistle. 

Practical  Remarks. 

1.  Christians  in  their  different  spheres 
and  different  occupations  are  fellow- 
workers  for  Christ  (ver.  1 ;  1  Cor.  3:9; 
10:31). 

2.  There  are  three  distinctions  among 
men,  race,  sex,  and  condition ;  but 
neither  of  these  is  a  barrier  to  becoming 


[  a  Christian,  or  to  being  a  good  soldier  of 

I  Jesus  Christ  (ver.  2 ;  Gal.  3  :  28 ;  2  Cor. 

I  10  :  4). 

I  3.  Grace  originates  in  the  divine  heart, 
sheds  forth  divine  love  in  the  Christian 
soul,  and  subdues  the  discords  which  sin 

I  has  made  with  the  peace  of  God  (ver.  3  ; 
John  14  :  27  ;  Rom.  5  :  5 ;  2  Cor.  12  :  9). 

4.  Our  prayers  should  include  both 
thanksgiving  and  intercession  (ver.  4; 
1  Tim.  2  :  1). 

5.  Love  to  all  saints  is  the  truest  accom- 
paniment of  faith  in  Christ  (ver.  5 ;  1 
John  4  :  20 ;  Gal.  5  :  6). 

6.  Faith  and  knowledge,  truth  and 
obedience,  go  hand  in  hand  in  Christian 
experience  and  work  (ver.  6  ;  2  Peter  1  : 
5-8). 

7.  The  joy  and  good  that  may  result 
from  deeds  of  love  are  unspeakable. 
They  may  pass  down  the  centuries  and 
encircle  the  globe  (ver.  7  ;  Mark  14  :  9). 

8.  How  strong  the  entreaty  of  Christian 
love!  Especially  when  backed  by  age 
and  suffering  in  Christ's  service  and  for 
his  sake  (ver.  8,  9  ;  2  Cor.  5  :  14). 

9.  Kind  and  humble  entreaty  will  often 
will  when  bold  and  authoritative  lan- 
guage might  grieve,  repel,  or  antagonize 
(ver.  8,  9 ;  Prov.  I.t  :  1  ;  25  :  15). 

10.  Conversion  links  us  not  only  to 
Christ,  but  also  to  those  who  have  been 
instrumental  in  our  salvation  (ver.  10  ;  2 
Cor.  3  :  2,  3). 

11.  Conversion  makes  a  radical  change 
in  the  character  and  life— the  unprofitable 
into  the  profitable  (ver.  11 ;  Col.  3,  5,  6). 

12.  An  exhibition  of  gospel  love  is  seen 
in  Paul's  identification  of  himself  with 
Onesimus  (ver.  12  ;  Matt.  15  :  22,  25). 

13.  Notice  the  Christian  courtesy  exhib- 
ited in  Paul— a  source  of  usefulness  and 
pleasure  to  himself  and  others  (ver.  13, 
14;  1  Peter  3:  8-12). 

14.  Freedom  is  essential  to  Christian 
virtue  and  to  true  heart-service  (2  Cor. 
8  :  11,  12). 


492 


PHILEMON 


[Ch.  I. 


15.  God  has  a  wise  purpose  in  the  per- 
mission of  evil,  and  he  utilizes  it  in 
bringing  about  a  greater  good  (ver.  15 ; 
Gen.  50  :  19-21 ;  Kom.  5  :  20,  21). 

16.  Christianity  overcomes  great  social 
evils  by  inculcating  the  principles  of 
truth  and  righteousness.  It  reaches  the 
masses  through  individuals,  and  acts  on 
institutions  through  spiritual  and  moral 
truth,  and  by  educating  and  appealing 
to  tlie  individual  conscience  (ver.  16; 
Mutt.  19:9;  5:21-48). 

17.  Christianity  makes  all  its  subjects 
fellow-sharers  of  its  faith,  joys,  and 
blessings  (ver.  17 ;  1  Cor.  3  :  21,  22). 

18.  As  Christ  assumed  our  debt,  so  Paul 
was  ready  to  assume  any  debt  of  Ouesi- 
mus  (ver.  18,  19 ;  Matt.  20  :  28). 

19.  To  no  man  are  we  more  indebted 
than  to  those  who  were  instrumental  in 
the  salvation  of  our  souls  (ver.  19  ;  1  Cor, 
4  :  15). 


I  20.  One  great  object  of  life  should  be 
helpfulness  to  others,  and  imparting  true 
Christian  joy  to  other  hearts  (ver.  20 ;  2 

I  Tim.  2  :  16). 

{     21.  Christian  obedience  is  loving  obedi- 

j  ence,  and  often  in  spirit  excels  the  letter 
(ver.  21;  John  12  :  3-6). 

22.  Christian  hospitality  is  a  duty  and 
when  properly  cultivated  is  attended  with 
great  bles^siugs  (ver.  22 ;  Heb.  13  :  1,  2). 

23.  Our  prayers  will  always  be  helpful 
to  our  brethren  when  made  in  faith  and 
in  submission  to  the  divine  will  (ver.  22  ; 
Col.  4  :  12  ;  James  5  :  16). 

24.  Our  bond  of  sympathy  with  our 
Christian  brethren  is  first  in  Christ,  and 
then  in  like  joys,  sufferings,  and  labors 
(ver.  23,  24;  Matt.  19:28,29). 

25.  The  grace  of  Christ,  the  best  tonic 
for  Christian  hearts,  the  best  promoter  of 
Christian  deeds,  the  best  fragrance  of 
Christian  lives  (ver.  25;  2  Cor.  12  :  9, 10). 


NOTE. 


Paul's  contact  with  private 
AND  SOCIAL  LIFE.  Paul's  personal- 
ity, varying  according  to  circumstan- 
ces, is  prominent  in  all  his  Epistles, 
and  especially,  witli  added  private  and 
social  virtues,  in  his  Epistle  to  Phile- 
mon. His  fine  Christian  courtesy  and 
his  exquisite  tact,  in  dealing  with  deli- 
cate relations  of  private  life,  exhibit 
remarkable  traits  of  character.  "This 
letter  deserves  to  rank  witli  that  to  the 
Philippians  as  a  picture  in  miniature 
of  the  perfect  saint — saint  at  once,  and 
gentleman.  It  forms  a  striking  pendant 
to  the  Ephesian  and  Colossian  Epistles, 
being  as  homely  and  as  human  in  its 
charms  as  they  are  sublime  and  super- 
human "  (G.  G.  FiNDLAY).  While 
Paul  recognized  distinctions  among 
men  and  different  positions  in  life  he 
knew  no  rank  in  the  gospel.  All  were 
one  in  Christ  Jesus,  He  was  quick  to 
recognize  manhood  and  brotherhood, 
whether  in  ruler  or  subject,  master  or 


slave,  and  he  strove  to  induce  a  like 
spirit  in  others.     He  adapted  himself 
to  existing  conditions  in  society,  and 
even   served    others  in  self-sacrificing 
love  in  order  that  they  might  serve 
Christ.     With  wise  discretion   he  did 
I  not  attempt  the  impossible  or  the  im- 
I  practicable,  but  acted  in  a  spirit  and 
j  on  principles  which  would  attain  the 
•  present  best  good  and  the  ultimate  de- 
1  sired  end.    The  great  mass  of  his  teach- 
'  ings    regarding    social    relations  were 
within  the  Christian  community  itself 
and  concern  the  church  and  its  mem- 
bers rather  than  society  at  large,  the 
greater  good  and  the  general  righting 
of  things  being  looked  for  in  the  com- 
ing age  and  at  the  return  of  the  Lord. 
Doubtless  he  built  more  wisely  than  he 
knew.      The  Christlike  love  and  sac- 
rifice upon  which  he  acted  and  which 
he  likewise  urged  upon  his  brethren 
bore  a  rich  harvest  in  Christian  civ- 
ilization. 


INDEX 


Abstaining  from  all  appearance  (form)  of 

evil,  844. 
Adoption  of  sons,  96,  97. 
Afflictions:  appointed,  322;  and  distress, 

324 ;  Practical  Remarks,  326,  401. 
Allegory,  104 ;  of  Hagar  and  Sarah,  103- 

106;  use  of,  108. 
"  All  Scripture  is  given  by  inspiration," 

450,  451. 
Anderson,  Dr.  M.  B.,  on  suffering  and  sac- 
rifice. 439. 
"  Angry  and  sin  not,"  180. 
Antichrists.  362. 
Apostasy,    356  ;     distinguished   from  the 

man  of  sin,  357,  358. 
Apostle.  55  ;     "  Apostles   and  prophets," 

what  meant,  155,  159. 
Apostleship  of  Paul,  55  ;  his  defense. 
"Appearing  of  our  Lord,"  421,  422. 
Apphia,  483. 
Archippus,  301,  484, 
Aristarchus,  300. 
Atonement  of  Christ,  85. 

Bible:  for  the  people,  452;  Practical  Re- 
marks on,  347,  453. 

Baptism  :  a  burial  and  resurrection,  280  ; 
Practical  Remarks  on.  94. 

Baptized  into  Christ,  putting  on  Christ,  92 ; 
baptismal  regeneration,  481. 

Barnabas  :  with  Paul  at  Jerusalem,  66,  70 ; 
dissimulating  at  Antioch,  73. 

Believers :  a  habitation  of  God,  156 ;  one 
in  Christ,  292. 

Bishop  and  deacons,  212. 

Bishops  and  elders,  the  same,  464. 

Bishop  or  pastor,  qualifications  of,  389-391, 
463-465. 

Bodily  exercise,  402. 

Bondage  to  law  and  Jiidaism,  98,  99. 

Books  and  parchments,  457. 

Brea.stplate  of  righteousness,  204. 

Brotherly  kindness,  330  f. 

Caesar's  household,  259. 

Celibacy,  400;  Practical  Remark,  405. 

Christ :  Deity  and  humanity  of,  Practical 
Remarks  on.  239;  the  historic,  127;  his 
first  advent,  preparation  for,  Practical 
Remarks  about,  107  :  his  first  and  second 
advent,  Paul's  outlook  as  to,  335;  the 
hope  of  glory,  273  ;  risen,  with,  288 ;  one- 
ness of  believers  with,  292 ;  his  second 
coming,  340 ;  Practical  Remarks  on,  312, 
:W6,  346,  474;  made  a  curse  for  us,  85; 
the  .seed  of,  87 :  humiliation  of,  230:  ex- 


altation of,  231 ;  a  singular  personality, 
231 ;  one  in,  134  ;  our  peace,  151 ;  filling 
all  things,  173 ;  and  his  people,  Practi- 
cal Remarks  on,  143, 168 ;  his  redemptive 
Avork,  266  ;  absolute  pre-eminence,  266  ; 
Practical  Remarks  on,  274,  275. 

Christians'  duties  to  one  another,  Practi- 
cal Remarks,  126. 

Christians  and  Christ,  Practical  Remarks, 
157,  168,  474. 

Christianity  and  church  safe.  Practical 
Remarks,  365. 

Christian  armor:  mentioned,  202;  God's 
workmanship,  148. 

Christian  liberty  :  indicated,  109 ;  use  of, 
114  ;  conduct  under,  119. 

Christian  conflict,  202. 

Christians :  not  minors,  but  sons  and  heirs, 
94  ;  God's  inheritance,  134,  136  ;  God's 
work,  148. 

Christian  and  church  life.  Practical  Re- 
marks, 347,  461  ;  and  discipline,  371. 

Christians  and  an  exemplary  life.  Practi- 
cal Remarks,  183, 184,  197. 

Christians  in  the  family.  Practical  Re- 
marks, 198,  208. 

Christian  graces  and  virtues.  Practical 
Remarks,  260. 

Christian  race.  Remarks  on,  251, 

Christian  unity,  Practical  Remarks,  183, 
184. 

Christian  warfare.  Practical  Remarks,  209. 

Church,  peace  and  unity  of.  Practical 
Remarks,  239,  240. 

Church:  discussion  of.  141;  the  ideal, 
195;  Christ  head  of,  141;  the  body  of 
Christ,  141.  176;  Christ  the  chief  corner 
stone  of,  155  ;  a  building  or  temple,  1.56  ; 
pillow  and  ground  of  the  truth,  397; 
Paul's  idea  of,  425. 

Citizenship  in  heaven,  250;  Christian  citi- 
zenship, Remarks  on,  251. 

Colosste :  city  of  and  church  at,  xxvii ; 
false  teachers  and  teachinsr  at,  xxviii. 

Colossians  :  authorship  of  Epistle  to,  xxvii; 
the  heresies  among,  opposed,  xxviii : 
time  and  place  of  Epistle  to,  xxix ;  re- 
lation of  Epistle  to  others,  xxx  ;  con- 
tents of  Epistle  to,  xxx  ;  analysis  of 
Epistle  to,  xxxi. 

Colossians,  their  spiritual  progress,  263. 

"  Commonwealth  of  Israel,"  150,  151. 

"  Conscience  seared  with  a  hot  iron,"  399. 

Conscious  existence  after  death,  Practical 
Remarks  on,  225. 

Contentment,  reasons  for,  419, 

493 


404 


INDEX 


ronversion,  Practical  Remarks  about,  311. 
Crete  and    the  Cretans  :   discussions  of, 
xlix  ;  character  of,  466. 

Dav,  Christians,  children  of  the,  338. 

Dav  of  the  Lord,  ;«7. 

Deacons:  qualification  of.  391;  each  of, 
husband  of  one  wife,  392;  Practical  Re- 
marks on,  :y.)S. 

Dcaconessi's:  qualification  of,  391;  Prac- 
tical Remarks  on,  398. 

"  iK'ad  in  sins,"  114. 

Death  abolished,  431. 

Deeds  of  darkness,  188,  189. 

Devil,  snare  of,  -144. 

Dis<)l)edience.  ehildren  of,  144. 

••  Dispensation,"  or  steivardship,  158. 

Departures  from  the  faith  foretold,  399, 
400. 

"Destruction."  meaiiing  and  use  of  the 
word,  :3r)2. 

Discipline  of  the  disorderly,  368,  369. 

J)oi'tiine,  sound  or  healthful,  377. 

Doctrines,  false;  Practical  Remarks  on, 
118,  287. 

Elders  :  spoken  of,  389  ;  treatment  of,  411 ; 
the  ruling,  411 ;  worthy  of  his  hire,  412  ; 
caution  in  ordaining,  413.  414. 

Election:  discussed,  131,  308;  Practical 
Remarks  on,  142. 

"Elements"  or  "rudiments,"  meaning 
of,  95. 

"  Endless  genealogies,"  374,  375. 

"  Enemies  of  the  cross  of  Christ,"  249. 

Epaphroditus  :  mentioned,  237 :  why  Paul 
did  not  heal  him,  2:18,  240:  as  an  ex- 
ample, Practical  Remarks  on,  240. 

Ephesians :  i:i)istle  to,  xiii ;  Paul  the 
writer  of,  xiv  ;  to  whom  addressed,  xiv  ; 
whether  or  not  a  circular  letter,  xv, 
xvi;  time  and  place  of,  xvi ;  relation 
of,  to  the  Epistle  to  the  Romans,  xvii : 
relation  of,  to  the  Epistle  to  the  Colos- 
sians,  xviii ;  how  related  to  the  Epistle 
to  the  Hebrews,  xix  ;  to  the  Gospel  of 
John,  xix  ;  occasion  of,  design  of,  xix  ; 
contents  and  analysis  of,  xx. 

Ephesus,  129. 

Ei)istles  of  the  imprisonment,  xiii ;  Prac- 
tical Remarks,  167. 

"  Eternal  life,"  423. 

Eiiodia  and  Syntj'che,  252;  to  be  of  the 
same  mind,  2.53. 

Evangelists,  173. 

Exercise  unto  godliness,  401. 

Factious  people  in  the  church,  479,  481. 

Faith:  Paul's  idea  of,  80;  of  Abraham, 
82  :  Timotliy's  unfeigned,  428;  Practical 
Remarks  on.  118,  168. 

Faith  or  salvation  the  gift  of  God,  148. 

Faithful  sayings,  379. 

"  Fallen  from  grace,"  110. 

False  teachers  and  false  doctrine:  dis- 
cussed, 211  ;  Practical  Remarks,  445,  452. 

Family,  the  whole  in  heaven  and  on 
earth,  IM. 

Family,  duties  of  the,  192,  294,  295. 


Filling  up  the  afflictions  of  Christ,  271. 

Filthy  lucre,  466. 

"  Firstborn  of  every  creature,"  266. 

Flesh  :  fruits  of,  116  ;  sowing  to,  122. 

Flesh  and  spirit:  antagonism  between, 
115  ;  Practical  Remarks,  119. 

Flesh,  satisfying,  286,  287. 

Fullness,  or  plerdma,  142. 

"FuUness  of  the  time":   explained,  96: 
of  times,  133  ;  of  the  godhead,  268,  279. 
j  Faith,    hope,    and    love  :    Practical    Re- 
marks on,  274,  311. 

Future  punishment :  set  forth,  350  ;  Prac- 
tical Remarks  on,  354. 

Galatia,  v  ;  churches  of,  56 ;  of  mutilation 
in,  113. 

Galatians,  Epistle  to :  genuineness  of,  v : 
persons  addressed  in,  v;  the  noith  and 
the  south  Galatian  theories  connected 
with,  vi ;  time  and  place  of  writing,  ix  ; 
compared  with  the  Epistle  to  the  Ro- 
mans, X  ;  practical  uses  of,  xi ;  contents 
and  analysis  of,  xii. 

Genealogies,  endless,  374,  375. 

God  :  form  of,  228 ;  equal  with,  228. 

"God,  our  Saviour,"  373,  463. 

"God  of  peace,"  344. 

Godliness  :  a  means  of  gain,  418  ;  and  con- 
tentment, 418,  439;  personal,  420. 

Gospel,  Practical  Remarks  on,  6.5. 

Gospel :  defending  it  against  error  ;  Prac- 
tical Remarks  on,  78. 

"Grace,  mercy,  and  peace,"  374. 

Grace  of  God  in  our  salvation,  Practical 
Remarks  about,  142,  143. 

"  Great  God  and  Saviour  Jesus  Christ,"  472. 

"  Handwriting  of  ordinances,"  281. 

Heavenly  intelligences,  gradation  of,  140. 

"  Heavenly  places,"  130,  203. 

Helmet  of  salvation,  205, 

Humility,  false,  284. 

Husband  and  wives,  duties  of,  194. 

Idleness,  Practical  Remarks  on.  371. 
Immortality,  God  only  hath  absolute,  422. 
Immortality,  wcorruption,  431. 
Incarnation   of   Christ:    indicated,    230; 

limitation    con.sequent   upon,  230,  231, 

240. 
Inspiration  of  the  Holv  Scriptures,  451- 

453. 
Intermediate  state,  221. 
"  Itching,"  or  tickled  ears,  454. 

James,  the  Lord's  brother  :  spoken  of,  63  ; 
approves  of  Paul,  70:  his  idea  of  justifi- 
cation harmonious  with  that  of  Paul,  74. 

Jannes  and  .Fambres,  148. 

Jesus,  Practical  Remarks  on,  399. 

Judea,  churches  of.  64. 

Judaism  and  heathenism,  100. 

Justification  :  Paul  expoinids  to  Peter,  74- 
76;  Paul's  argument  on,  in  his  Epistle 
to  the  Galatians,  79:  not  bv  law,  83,  84  : 
Practical  Remarks  on,  78,  4"81. 

Koiosis:  doctrine  of,  227;  Practical  Re- 
marks on,  239. 


INDEX 


495 


Kingdom  of  his  Son,  265,  453.  ! 

Knowledge  and  judgment,  215. 
Knowledge  of  God :    indicated,  264 ;    of 
Ciirist,  244. 

Laodicea  :  discussed,  275 ;  letter  to,  303. 

Law,  the:  could  not  abrogate  the  promise 
to  Abraham,  88-90  :  design  of,  88,  89  ; 
Moses  a  mediator  of,  90;  our  school- 
master, 91 ;  its  true  function  and  uses, 
376 ;  relation  of,  to  the  gospel  and  salva- 
tion. Practical  Remarks  on,  93-94,  108. 

Laying  on  hands  bj^  presbytery,  404,  406. 

Liberty:  Christian,"  114-120;  Practical  Re- 
marks on,  118. 

Life  and  incorruption  revealed,  431,  4:32. 

Life  ;  Practical  Remarks  on,  225 ;  in 
Christ,  Practical  Remarks  about,  296. 

Lord's  second  coming  and  deceased  be- 
lievers :  discussion  of,  332 ;  Paul's  views 
regarding,  :335. 

Love  tlie  bond  of  perfectness,  293. 

"  Lowliness  of  mind,"  209. 

Luke,  tlie  beloved  physician  :  spoken  of, 
302  ;  with  Paul  at  Rome,  457. 

"  Man  Christ  Jesus,"  384. 

Man  of  sin  :  mentioned,  356  ;  not  the  apos- 
tasy, 357  ;  what  Daniel,  John,  and  Reve- 
lation .say  of  him,  357,  3.58 ;  what  hinders, 
359  ;  full  discussion  of,  361-363. 

Marks  of  the  Lord  Jesus,  bearing,  126,  127. 

Marriage ;  belittling  of,  405  ;  value  of,  415. 

Money,  love  of,  a  root  of  all  evil,  419,  420. 

Meat  "or  food,  abstaining  from  or  eating, 
400,  401. 

Mediator,  90. 

Medicine ;  proper  use  of,  414 ;  Matthew 
Henry  on,  414. 

"Minister":  meaning  of  term,  160;  not 
entangled  in  worldly  matters,  437. 

Ministerial  faithfulness,  420. 

Ministry :  are  there  three  orders  in,  392- 
395 ;    fidelity  in,  436 ;    should  be  com- 
mitted   to    faithful    men,   4:37,  453-4.55 ;  I 
Practical  Remarks  on,  65,  382,  398,  445.     I 

Missions,  Practical  Remarks  on,  326.  i 

Mosaic  system,  how  far  abolished,  152.        j 

Mystery  :  revealed  to  Paul,  160 ;  to  saints.  I 
272 ;  of  iniquity,  359 ;  of  godliness,  397,  I 
398.  ' 

Mysteries,  heathen,  189. 

Name  of  Jesus,  231. 

"New  creature,"  125 ;  "  new  man,"  152, 179. 

New  Testament  church,  425. 

Nicopolis,  479. 

Night  and  durkness,  338-339. 

Nymphas,  303. 

Obedience;  in  the  family,  198,  199,  295; 
Practical  Remarks  thereon,  297.  \ 

Offering  and  sacrifice,  185.  j 

"  One  Lord,  one  faith,  one  baptism,"  170. 
Onesimus,  300,  486. 
Ones^iphorus,  434. 
Ordinances,  subject  to,  285. 

Pastoral  Epistles:   general  reference  to, 


xl ;  their  genuineness,  xl ;  historical  al- 
lusions, style,  church  organization,  her- 
esies in,  xii. 

Pastors  and  teachers :  referred  to,  174 ; 
Practical  Remarks  on,  398,  224,  347. 

Paul :  experience  of,  before  conversion, 
242,  24:3 ;  experience  after  conversion, 
244-246  ;  his  call  to  the  ministry,  378  ;  his 
doctrine  in  brief  summary,  476-478;  his 
contact  with  private  and  social  life,  492  ; 
a  Roman  citizen,  and  a  man  of  distinc- 
tion with  servants  attending  him,  300; 
his  visits:  to  Galatia,  viii ;  to  Philippi, 
xxii ;  to  Thessalonica,  xxxiii ;  to  Ara- 
bia, 62 ;  to  the  region  of  Syria  and  Ci- 
licia,  64 ;  his  third  visit  to  Jerusalem, 
66;  at  Antioch,  rebuking  Peter,  73;  his 
infirmity  while  preaching  in  Galatia, 
101;  his" tenderness,  103;  his  handwrit- 
ing, 123  ;  his  Christology,  140 ;  a  prisoner 
for  Gentiles,  158 ;  "  less  than  the  least  of 
all  .saints,"  161  ;  ambassador  in  bonds, 
206;  circumstances  and  feelings  of,  at 
Rome,  216;  "the  aged,"  486;  last  im- 
prisonment and  trial  of,  458,  459;  Prac- 
tical Remarks  on  conversion  of,  382 ; 
his  outlook  as  to  Christ's  first  and  second 
advent,  335;  safe  in  God's  keeping,  433. 

"Perfect,"  247,  248. 

Perilous  times  in  the  last  days,  446. 

Peter:  approves  of  Paul,  70;  rebuked  by 
Paul,  72  ;  his  primacy  incredible,  78. 

Perseverance  of  saints:  spoken  of,  213; 
Practical  Remarks  on,  224,  445. 

Philemon:  referred  to,  li,  483;  epistle  to: 
authenticity  of,  li ;  time  and  place  of 
■writing,  lii ;  occasion  and  design  of,  lii ; 
ethical  character  of,  lii ;  compared  with 
the  vounger  Pliny's  letter,  liv  ;  analysis 
of,  Hv. 

Philippi,  city  of,  xxii. 

Philippians,  Epistle  to :  authorship  and 
integrity  of,  xxii :  time  and  place  of, 
xxiii ;  relation  of,  to  other  Epistles, 
xxiv;  occa.sion  and  object  of,  xxv ; 
character  and  contents  of,  xxv  ;  analy- 
sis of,  xxvi. 

Philippian  church  :  its  unity,  226,  253  ;  its 
generosity  toward  Paul,  257,  258. 

Pleroma,  fullness,  142. 

"  Pillar  and  ground  of  the  truth,"  397. 

Philosophy  and  vain  deceit,  278. 

Prsetorium,  216. 

Prayer :  Practical  Remarks  on,  224,  388 ; 
public,  383. 

"Pray  without  ceasing,"  343. 

"Principalities  and  powers,"  282. 

Prophesying  and  preaching,  344. 

"  Quench  not  the  Spirit,"  343. 

Questions  and  strife  of  words,  418. 

Quiet  lives,  living,  331,  369,  383. 

"  Quickened  us,"  meaning  of,  146. 

"Ransom,"  meaning  of,  in  New  Testa- 
ment, 385. 

Reconciliation,  269. 

"  Redeeming  the  time,"  190,  298. 

Redemption  by  Christ:  referred  to,  85; 
through  his  blood.  132. 


49t) 


INDEX 


Regeneration,  washing  of,  476. 

Kich,  dangers  to  those  desiring  to  be,  419. 

Righteousness  and  true  lioliness:  spoken 

of.  1«0:  in  distinction  from  legal  right 

eousness.  245. 
"  Rejuite    evermore":    mentioned,    343 

crown  of  rejoicing,  319. 
Resurrection,  as  past,  441. 
"Resurrection  from  the  dead,"  246 

"  Risen  with  Christ,"  288. 
Revelation:  'of  Jesus  Christ,*' CO;  "spirit 

of  wisdom"  in,  138. 

Sabbath  and  holy  days,  283. 

"  Sacrifice  of  your  faith,"  234.  2.'>8. 

Salt,  speech  seasoned  with,  299. 

Salvation:  chosen  to,  363;  grace  bring- 
ing, 471. 

Sanctification :  discussed,  327,  363  f. ;  of 
spirit,  soul,  and  body,  345;  human  and 
divine  element  in,  347;  JPractical  Re- 
marks on,  3:i5,  347. 

Sarles,  Dr.  J.  W.,on  conviction  of  sin,  145. 

Satan  :  his  personality,  144  ;  delivered  to, 
381 ;  Practical  Remarks,  157. 

Science :  opposition  of,  424  ;  true  science. 
Practical  Remark.  425. 

Scriptures,  Holy,  450-453. 

Seal  of  the  firm  foundation  of  God.  442; 
"  sealed  with  the  Spirit,"  135. 

Second  coming  of  Christ:  what  must  pre- 
cede it.  ;>')4-356;  must  not  be  dogmatic 
about,  :^  10  ;  Dr.  J.  A.  Broadus  on,  340 ; 
words  used  for.  422. 

Shield  of  faith,  205. 

Singing  spiritual  songs,  192,  294. 

Sinners  :  their  lost  condition,  144  ;  Practi- 
cal Remarks,  157. 

Social  relations.  Paul  and,  417. 

Sociology  and  Christianity,  Practical  Re- 
marks on,  305,  424. 

Soldier  of  Jesus  Christ,  437. 

Spirit:  fruits  of,  117;  sowing  to,  122; 
tilled  with,  191 ;  sword  of,  205  ;  "  quench 
not,"  343. 

Substitution,  385. 

Suffering  endured  by  and  for  Christ,  438. 

Teachers,  174  ;  how  Paul  taught,  273. 

Thessalonica  ;  city  and  country  of,  xxxii ; 
entrance  of  gospel  into,  xxx'iii,  316  f. 

The.ssalonians :  First  p:pistle  to,  xxxiii ; 
occasion,  time,  and  place,  xxxiv;  char- 
acter and  contents  of,  xxxvi  ;  analy- 
sis of.  xxxvii:  Second  Epistle  to,  con- 
sidered, xxxvil ;  style,  character,  and 
subjects  of,  xxxvii,  xxxviii ;  time  and 
place  of,  xxxix  ;  contents  and  analysis 
of,  xxxix;  turning  from  idols,  310;  Paul's 
conduct  among,  312-315;  persecuted, 
317  ;  Jewish  opposers,  318 ;  Paul's  longing 
to  see  them.  319  f. 

"  Thought  it  not  robbery,"  228. 

Timothy,  xliii :  companion  of  Paul,  xliii ; 
Scripture  view  of,  xliv  :  no  one  like- 
minded,  2:]5;  ordination  of,  401;  the 
gift  in  him,  401;  First  Epistle  to:  see 
pastoral  Epistles,  xl ;  place,  character- 
istics of,  xliv ;  analysis  of,  xlv ;  time  of 


Second  Epistle  to,  xlv ;  place  of  Second 
Epistle  to,  xlvi ;  contents  and  analy- 
sis of  Second  Epistle  to,  xlvii ;  at  Col- 
ossi, 261 ;  his  visit  to  Thessalonica, 
321 ;  his  confession,  421 ;  mother  and 
grandmother,  429;  titne.ss  for  the  minis- 
try of,  i'.iO  ;  instructed  in  the  Holy  Scrip- 
tures, 448,  450 ;  charge  to,  421,  424. 

Titus:  what  is  known  of  him,  xlviii ;  in 
Crete,  xlix;  in  Dalmatia,  457;  Epistle 
to,  see  Pastoral  Epistles,  xl ;  time  and 
place  of  writing,  1 ;  analysis,  1. 

Traditions  and  rudiments,  278-279. 

Treasures  of  wisdom  and  knowledge  in 
Christ,  276. 

"Trespasses  and  sins,"  144. 

Truth :  freedom  of,  68 ;  knowledge  of, 
384 ;  word  of,  135 ;  rightly  dividing  the 
word  of,  441. 

Truth,  as  it  is  in  Jesus,  178. 

"  Tutors  and  governors,  under,"  95. 

Tychicus,  207,  457. 

"Uncircumcision,'-  149. 

Understanding  {heart) :  eyesof,  138;  spirit- 
ual, 264  ;  full  assurance  of,  276. 

Unitv :  of  the  Spirit,  169 ;  of  believers, 
170";  of  the  faith,  174. 

Utterance,  206 ;  door  of,  298. 

"  Vanity  of  their  mind,"  177. 

Vengeance,  taking,  351. 

Vessel,  possessing   his,  meaning  of   the 

phrase.  328. 
Vessel,  meet  for  the  Master's  use,  443. 
Virtues,  Christian  enjoined,  341  f. 
Vocation,  169,  Practical  Remark,  184. 

"  Wait  for  his  son  "  :  spoken  of,  311 ;  Prac- 
tical Remark,  312. 

"  Wake  or  sleep,"  .340. 

Walking  as  enemies  of  cross  of  Christ.  249. 

Wall,  middle,  broken  down,  151. 

"  Washing  of  regeneration,"  476. 

Widows :  referred  to,  407  ;  as  to  their  sup- 
port, 408 ;  qualifications  of,  409  ;  younger, 
409.  410. 

Wife,  duties  of  the,  197,  198. 

Wine  :  be  not  drunk  with,  191 ;  Practical 
Remarks,  197. 

Wisdom  and  knowledge,  276. 

Wisdom,  manifold,  of  God,  162. 

Women:  social  position  of,  253;  "help 
those,"  2.53;  in  public  worship,  385-387; 
Practical  Remarks,  ;!S8,  '260,  474. 

Works  of  the  flesh  and  of  the  Spirit,  Prac- 
tical Remarks.  119. 

Workmanship,  Ciiristians  God's,  148. 

Works,  good,  insufficient,  242;  Practical 
Remarks,  251. 

Worship  of  angels,  284. 

Wrath,  children  of,  145. 

"  Wrath  and  anger,"  145,  183. 

"  Yoke  of  bondage,"  109. 
Youthful  lusts,  443. 

"  Zealously  sought  aft^r,"  102. 
Zenas  the  lawyer,  480. 


BS2341.C594  9 

Galatians,  Ephesians,  Philippians, 

Princeton  Theologica:  Semmary-Speer  Library 


1    1012  00029  2971 


